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BV  4211  .P76  1903 
Proudfoot,  John  J.  A.  1821- 
1903. 

Systematic  homiletics 


Jilu.  £_j^hi^ 


Systematic  Homiletics 


y   BY 
REV.  J.  J.  A.  PROUDFOOT,  D.D. 

LATE   PROFESSOR   OP   HOMILETICS  AND    PASTORAL  THEOLOGY 
KNOX  COLLEGE,  TORONTO 


EDITED  BY 
REV.  J.  A.  TURNBULL,  B.A.,  LL.B. 

AND 

REV.  A.  J.   MacGILLIVRAY,  M.A. 


CHICAGO       NEW  YORK       TORONTO 

FLEMING  H.  REVELL  COMPANY 

LONDON  AND  EDINBURGH 
1903 


Copyright,  1903,  by 
FLEMING  H.  REVELL  COMPANY 

(November) 


Chicago:  63  Washington  Street 
New  York:  15,8  Fifth  Avenue 
Toronto:  27  Richmond  Street  W 
London:  21  Paternoster  Square 
Edinburgh :    30  St.    Mary  Street 


PREFACE 

For  thirty-four  years  the  Rev.  J.  J.  A.  Proudfoot, 
D.  D.,  lectured  on  Homiletics  in  Knox  College, 
Toronto,  influencing  the  minds  and  hearts  and 
molding  the  habits  of  the  many  hundreds  who  were 
privileged  to  receive  instruction  from  him,  as  a 
preparation  for  the  ministry  of  the  Word.  He  was 
frequently  requested  to  put  his  lectures  into  per- 
manent form,  and  thus  enlarge  the  circle  of  their 
influence. 

When  he  retired,  three  years  ago,  from  the  Chair 
which  he  had  so  faithfully  and  efficiently  filled,  it 
was  his  purpose  to  prepare  his  lectures  for  publi- 
cation, in  fulfilment  of  the  promise  so  frequently 
made.  But  ill  health  compelled  postponement,  un- 
til, when  the  end  came  and  he  was  called  home, 
the  task  was  unperformed. 

We  were  requested  to  undertake  and  complete 
the  necessary  work;  the  one  having  been  for  ten 
years  his  associate  examiner  in  the  College,  and  the 
other  being  the  pastor  of  the  family.  Believing 
that  his  System  of  Homiletics  is  the  very  best  that 
has  ever  been  presented  to  preachers,  and  unwilling 
that  it  should,  by  his  death,  be,  in  large  part,  lost 

7 


8  PREFACE 

to  the  Christian  Church,  we  consented  to  do  what 
we  could  to  place  within  the  reach  of  all  ministers 
the  substantial  help  in  sermonizing  which  is  here 
proffered. 

The  name — Systematic  Homiletics — given  by  the 
revered  lecturer  to  his  subject,  is  well  chosen.  Here 
is  to  be  found  no  mere  scrap-book,  heterogeneous 
collection  of  good  things,  closely  or  remotely  con- 
nected with  preaching;  but  a  closely  articulated 
system,  and  a  thorough  discussion  of  the  subject. 

He  fails  to  find  words  sufficiently  strong  to  ex- 
press his  detestation  of  that  empiricism  which  has 
so  frequently  characterized  the  treatment  of  the 
subject,  and  brought  it  into  disrepute.  The  foun- 
dations of  his  system  are  laid  deep  down  in  the 
character  and  faculties  of  the  human  mind,  and  all 
the  parts  of  the  superstructure  are  true  to  the  great 
psychological  facts. 

He  brought  to  his  work  ability,  enthusiasm  and 
devotion  and  his  lectures,  as  now  presented,  are 
the  product  of  a  life-long  study  of  one  of  the 
most  important  subjects  taught  in  our  colleges. 

This  volume  will  be  specially  welcome  to  the 
hundreds  of  ministers  whose  preaching  power  is 
in  no  small  measure  owing  to  the  correct  habits 
in  sermonizing  which  he  helped  them  to  form. 
Many  of  them  have  grown  old  in  the  work,  and 
some  are  still  in  the  first  raptures  of  joy  over  the 
most  glorious  work  ever  given  to  man  to  do.   Both 


PREFACE  9 

will,  to  their  great  profit,  refresh  their  memories 
by  a  perusal  of  the  pages  that  follow. 

This  is  Dr.  Proudfoot's  greatest  and  most  abiding 
contribution  to  the  work  of  the  Christian  Church. 
Conscious  of  the  great  sacredness  of  the  subject, 
and  of  the  noble  work  of  one  who  has  gone  to 
his  reward,  we  have  endeavored  to  be  faithful. 
His  literary  style  has  been,  in  large  part,  preserved. 
Students  will  miss  some  of  the  apt  illustrations  with 
which  he  illuminated  and  enforced  his  thoughts ; 
but  those  omitted  were  so  local  in  their  coloring 
as  to  be  unsuitable  when  the  sphere  is  wider  than 
the  class-room. 

Students  who  sat  under  his  instruction  remem- 
ber well  the  genial,  highly  intelligent  face,  all  aglow 
with  enthusiasm,  as  he  explained  and  illustrated 
his  system,  pressing  it  home  upon  the  minds  and 
hearts  of  his  hearers.  Or,  perhaps,  they  remember 
better  the  day  when  their  sermon  lay  upon  the  desk 
before  him,  and  with  true  eye,  unerring  hand  and 
keen  blade,  he  proceeded  to  dissect,  laying  bare 
every  flaw  and  fault.  With  what  breathless  in- 
terest he  was  listened  to  as  he  pointed  out  the 
merits  of  the  sermon,  cheerfully  giving  every  meed 
of  praise.  At  length  the  word  "but,"  which  marked 
a  point  of  departure,  and  almost  made  the  heart 
of  the  victim  stop  beating,  introduced  a  most  search- 
ing, incisive  criticism,  which  was  hard  to  bear, 
painful  to  remember,  but  of  lasting  benefit. 

We  desire  to  recognize  the  valuable  services  of  his 
daughter,  Mrs.  I.  E.  Davidson,  who  has  assisted 


lo  PREFACE 

very  materially  in  giving  permanency  to  these  lec- 
tures. 

A.  J.  MacGillivray, 

J.   A.    TURNBULL, 

Editors. 


CONTENTS. 

Chapter.  Page 

I.     Introduction  13 

II.     Plan  of  the  work  and  Definition  of  Hom- 

iletics  39 

III.  Objections  to  and  Utility  of  Homiletical 

Culture 55 

IV.  Subject  and  Text 69 

V.     Choice  of  Texts  and  Subjects 97 

VI.  The  Unity  and  Invention  of  the  Subject  131 

VII.     Discussion  of  the  Subject 155 

VIII.     Methods  of  Sermons 175 

IX.  Figurative  Texts  and  Expository  Ser- 
mons    217 

X.     Rhetorical  Development  Movement 233 

XI.  Rhetorical  Development  Adaptation . . .  257 

XII.    Appendix :    The    Exordium 295 


INTRODUCTION 


u 


CHAPTER    I 

INTRODUCTION 

In  rhetorical  discourse  two  things  are  essential. 
The  one  is  a  practical  end  to  be  gained ;  the  other  is 
definite  matter  or  a  definite  subject  by  the  discussion 
or  proof  of  which  we  attain  this  practical  end.  If 
the  one  be  wanting,  you  will  speak  without  a  pur- 
pose ;  if  the  other  be  wanting,  you  will  fail  to 
accomplish  the  end  in  view. 

I.  We  shall  deal  with  the  subject  first,  always 
keeping  the  end  in  view.  The  subject  in  preaching 
is  always  complicated  with  a  text.  We  must,  there- 
fore, determine  the  relation  in  which  subject  and 
text  should  stand  to  each  other.  We  shall  also  indi- 
cate the  kind  of  texts  that  should  be  chosen,  whether 
literal  or  figurative,  whether  doctrinal  or  preceptive. 
We  shall  consider  the  subjects  you  will  naturally 
deal  with,  these  being  very  few  compared  with  the 
texts  at  your  disposal.  We  shall  consider  the  inven- 
tion of  the  subject  out  of  the  matter  of  the  text. 
In  this,  creative  power  is  exercised,  and  rhetorical 
skill  and  inspiration  are  manifested.  We  shall  con- 
sider the  unity  of  the  subject,  its  organic  structure 
and  rhetorical  qualities. 

II.  We  shall  then  deal  with  the  discussion  of  the 
subject  with  direct  and  supreme  reference  to  your 

13 


14  SYSTEMATIC   HOMILETICS 

purpose  in  speaking,  which  must  never  b€  merely- 
teaching,  but  always  something  ulterior  for  the  sake 
of  which  instruction  is  imparted.  The  subject  must 
be  discussed  or  explained  rhetorically.  Rhetorical 
explanation,  as  distinguished  from  verbal  or  gram- 
matical, must  be  understood.  Rhetorical  proof  must 
also  be  studied  and  mastered. 

To  excite  emotion,  explanation  and  proof  must 
be  suitably  arranged.  By  this,  Movement  is  se- 
cured, and  friction  in  the  mind  is  produced,  which 
is  indispensable  to  excitation  through  the  under- 
standing. To  intensify  emotion,  adaptation  must 
be  aimed  at.  You  must  take  into  account  your 
hearers'  active  powers,  classifying  their  emotions, 
feelings  or  affections ;  you  must  take  into  account 
their  knowledge  and  character,  their  maxims,  preju- 
dices, etc.,  and  also  their  circumstances  and  environ- 
ments ;  you  must  learn  how  to  make  emotions  sub- 
servient to  your  purpose  by  exciting  some  feelings, 
allaying  others,  and  converting  one  class  of  feelings 
into  another.  You  must  know  how  to  adapt  your- 
self to  your  subject  and  to  your  hearers. 

My  aim  shall  be  to  show  that  all  the  power  sub- 
servient to  your  purpose,  that  is  contained  in  your 
subject,  may  be  brought  out  and  applied  to  the  whole 
mind  of  your  hearers,  understanding,  sensibilities 
and  will ;  and  more  than  this  rhetoric  cannot  do. 
Principles  will  be  stated  and  settled ;  and  the  need  of 
Homiletical  knowledge  and  skill  to  the  preacher  will 
be  explained  and  vindicated. 

It  must  be  admitted  that  eloquent  and  impressive 
preaching   alone   is    not   competent   to   accomplish 


INTRODUCTION  15 

the  great  work  of  converting  men  to  God  and  of 
building  them  up  in  knowledge,  faith  and  holiness. 
The  Spirit's  influences  are  needed  and  promised  for 
this  purpose.  Still,  there  is  no  need  to  incorporate 
with  Systematic  Homiletics  the  doctrine  relating  to 
the  Holy  Spirit,  and  to  His  quickening  and  enlight- 
ening influences.  Entire  reliance  on  the  power  of 
the  Holy  Spirit  is  quite  compatible  with  the  use  of 
the  most  convincing  arguments  and  the  most  earnest 
appeals.  Such  are  used  in  the  Word  of  God  itself. 
Indeed,  we  are  bound  to  do  our  very  best  to  per- 
suade men  to  be  reconciled  to  God  and  to  love  and 
serve  Him.  If  we  do  not,  we  cannot  with  a  good 
conscience  pray  for  divine  help.  According  to  Au- 
gustine's principle,  we  must  preach  as  if  everything 
depends  on  our  persuasive  eloquence;  and  we  must 
pray  to  God  and  trust  in  Him,  as  if  everything  de- 
pends on  divine  grace  alone.  Above  all,  we  must 
give  to  God  all  the  praise  for  any  good  our  preach- 
ing does.  Hence  the  need  and  promise  of  divine 
influences  to  render  the  preaching  of  the  Gospel 
effectual  to  salvation  should  not  require  anything 
peculiar  in  the  construction  of  discourse,  nor  should 
they  be  any  apology  for  ignorance,  want  of  skill, 
or  indolence  on  our  part.  Besides,  the  Holy  Spirit's 
influence  on  the  mind  will  surely  be  according  to 
the  rational  or  emotional  nature  that  God  has  given 
us,  to  which  sound  homiletics  should  teach  us  to 
adapt  our  discourse. 

Moreover,  our  teaching  is  dififerent  in  its  nature 
from  the  teaching  of  the  Holy  Spirit.  Ours  seeks  to 
present  saving  truth  to  the  mind,  but  that  of  the 


i6  SYSTEMATIC    HOMILETICS 

Holy  Spirit  effects  a  change  in  the  mind  itself, 
imparting  to  it  a  spiritual  susceptibility  and  the 
capacity  of  perceiving  the  glory,  beauty  and  de- 
sirableness of  spiritual  objects  which  the  mind 
cannot  see.  Our  teaching  may  be  likened  to  carry- 
ing a  lamp,  shining  more  or  less  brightly,  into  a 
room  where  a  blind  man  is  sitting ;  whereas,  that  of 
the  Holy  Spirit  may  be  likened  to  the  operation  of 
a  surgeon  removing  the  cataract  from  a  blind  man's 
eyes.  As  human  and  divine  teaching,  in  the  appli- 
cation of  the  remedy,  are  so  different,  there  can  be 
no  need  to  combine  them  in  a  system  of  homiletics. 
Still,  trust  in  the  promised  aid  of  the  Holy  Spirit 
is  of  unspeakable  importance  to  the  preacher;  it 
will  surely  encourage  and  comfort  his  heart,  and  it 
will  give  the  accent  of  assurance  to  his  words. 

It  is  a  matter  of  congratulation  that  a  knowledge 
of  homiletics  is  now  recognized  as  a  part  of  minis- 
terial education ;  but  in  prosecuting  this  study,  the 
student  labors  under  special  disadvantages.  One  is 
that  preliminary  qualifications  are  not  required. 
While  a  knowledge  of  Greek,  Latin  and  Hebrew  is 
required  to  prepare  for  the  study  of  theolog}%  a 
knowledge  of  logic  and  psychology  is  not  demanded 
for  entering  on  the  study  of  homiletics.  This  is 
surely  a  very  great  mistake.  A  student  should  earn- 
estly prosecute  the  study  of  logic  and  psychology, 
not  merely  for  the  sake  of  mental  improvement,  but 
because  these  parts  of  a  liberal  education  are  the 
very  tools  which  the  effective  speaker  must  con- 
stantly use,  and  with  which  he  should  be  familiar. 

Another  disadvantage  under  which  this  study  is 


INTRODUCTION  17 

prosecuted  is  that  too  little  time  is  being  devoted  to  it 
in  theological  colleges.  The  student  may,  without 
preliminary  qualifications,  acquire  some  knowledge 
of  rhetorical  principles ;  but  he  cannot  acquire  skill 
in  the  application  of  those  principles.  Thus  his 
theoretical  knowledge  is  of  little  practical  utility 
and  tends  rather  to  perplex  than  to  assist  and  direct. 
The  time  devoted  to  rhetorical  studies  is  entirely 
disproportionate  to  the  time  given  to  other  branches. 
We  can,  indeed,  explain  and  establish  principles ; 
but  "a  system  of  principles  imperfectly  compre- 
hended, and  not  familiarized  by  practice,  will  prove 
an  impediment  rather  than  a  help."  Students  often 
leave  college  with  little  knowledge  of  homiletical 
principles,  and  less  skill  in  the  application  of  them. 
They  are  thus  placed  at  a  great  disadvantage,  and 
naturally  forget  what  they  have  imperfectly  learned, 
and  have  to  acquire  by  much  study  and  painful  ex- 
perience what  they  ought  to  have  mastered  at  col- 
lege. 

This  manner  of  seeking  to  acquire  a  knowledge  of 
rhetorical  discourse  is  opposed  to  the  experience  of 
most  eminent  speakers.  It  is  well  known  how  earn- 
estly Demosthenes  labored  to  acquire  skill  as  an 
orator.  Any  one  who  has  studied  Cicero's  work, 
"De  Oratore,"  although  he  will  find  no  system  of 
rhetoric,  will  find  ample  proof  of  the  energy  and 
diligence  with  which  he  prosecuted  rhetorical 
studies  during  his  whole  public  life.  It  is  well 
known  that  Charles  James  Fox,  the  most  eminent 
parliamentary  orator  of  his  day,  hastened  to  his 
country'  house  whenever  parliament  was  prorogued 


i8  SYSTEMATIC    HOMILETICS 

to  study  the  Greek  classics.  This  he  did  not  merely 
to  acquire  a  thorough  knowledge  of  Greek,  but  also 
to  perfect  his  knowledge  of  English,  by  endeavoring 
to  express  in  one  language  the  finest  shades  of  mean- 
ing to  be  found  in  the  other. 

Daniel  Webster  was  known  to  compose  his  great 
speeches  with  the  utmost  care,  and  to  be  constantly 
on  the  lookout  for  rhetorical  illustrations  and 
proofs,  which,  in  some  cases,  he  retained  for  years 
in  his  memory  before  a  suitable  opportunity  of  using 
them  presented  itself.  Gladstone's  ability  as  a 
speaker  and  his  devotion  to  study  are  well  known. 
He  seems  to  have  studied  for  the  same  reasons  as 
Fox.  Now  if  great  statesmen  and  lawyers  were  so 
studious  in  order  to  do  justice  to  the  causes  en- 
trusted to  them,  all  of  which  were  secular,  shall  we 
say  that  any  kind  of  speaking  is  good  enough  for 
the  Gospel  of  Christ? 

Those  who  would  not  dare  state  such  a  reason 
as  this,  would  not  hesitate  to  say  that  any  kind  of 
speaking  is  good  enough  for  the  hearers  they  gen- 
erally address,  especially  in  country  places.  A  per- 
son who  holds  or  expresses  such  an  opinion  has  not 
the  heart  of  a  minister  of  Christ,  nor  does  he  know 
the  value  of  an  immortal  soul.  Besides,  it  should 
be  known  that  illiterate  people  require  plain  and 
correct  words,  and  also  a  more  logically  correct 
statement  and  discussion  of  a  subject  than  is  re- 
quired by  educated  persons.  Educated  persons  can 
extract  some  instruction  from  a  confused  and  ill- 
digested  discourse,  but  illiterate  persons  cannot  de- 
rive any  edification  at  all  from  it.     The  uneducated 


INTRODUCTION  19 

require  great  plainness  of  speech  and  strict  con- 
formity to  the  laws  of  thought  in  a  sermon.  Hence, 
it  is  an  admirable  training  for  a  minister  to  have  to 
preach  to  such. 

It  is  now  proper  to  indicate  wherein  Homiletics 
presented  in  this  system  differs  from  other  works  on 
the  subject.  It  is  commonly  assumed,  and  some- 
times strongly  asserted,  that  preaching  the  Gospel 
is  rhetorically  different  from  speaking  on  political 
or  judicial  subjects.  What  I  wish  to  point  out 
is  the  mistake  of  making  preaching  differ  in  form 
from  other  kinds  of  effective  public  s-peaking.  This 
is  equivalent  to  saying  that  preaching  is  not  rhetori- 
cal. 

I  admit  that  there  are  two  points  in  reference  to 
which  there  is  a  difference  between  preaching  and 
deliberative  or  forensic  speaking.  One  is  the  dif- 
ference in  the  subject  of  discourse.  But,  so  far  as 
the  subject  is  concerned,  there  is  a  difference  even 
between  deliberative  and  forensic  discourse ;  and  yet 
all  admit  that  both  should  be  rhetorical,  that  is, 
persuasive.  But  here  the  preacher  has  an  im- 
mense advantage.  He  has  the  grandest  subject  in 
the  universe,  one  that  is  studied  and  looked  into 
even  by  angels.  It  relates  to  God,  His  attributes, 
purposes,  and  truths.  It  relates  to  man,  to  his 
recovery  from  a  state  of  sin  and  condemnation,  and 
the  remedy  provided  for  his  relief  and  for  his  at- 
tainment of  eternal  life.  Surely  these  things  can  be 
rhetorically,  that  is,  practically  presented.  It  is 
also  greatly  in  the  preacher's  favor  that  his  sub- 
ject is  adapted  to  man's  legal  and  moral  necessities. 


20  SYSTEMATIC   HOMILETICS 

It  is  fitted  to  enlighten  and  stimulate  the  conscience, 
and  to  move  his  religious  nature  to  its  depth.  The 
preacher  has  also  the  hearer's  conscience  in  his 
favor,  which  is  a  great  advantage.  Preaching  should 
be  persuasive  above  all  other  speaking. 

Another  point  in  which  preaching  differs  from 
other  kinds  of  public  speaking  is  the  difference  in 
aim.  The  preacher's  efforts  are  directed  to  the 
personal  advantage  of  his  hearers ;  whereas,  in  secu- 
lar oratory,  it  is  something  ulterior  that  is  aimed  at. 
The  statesman  seeks  to  persuade  his  hearers  to  pass 
a  bill,  the  advocate  seeks  to  persuade  a  judge  and  a 
jury  to  favor  his  client ;  but  neither  seeks  the  welfare 
of  the  persons  addressed.  But  the  preacher  strives 
to  persuade  his  hearers  to  seek  their  highest  in- 
terests, to  lay  hold  on  eternal  life,  to  acquire  holi- 
ness. Even  when  inculcating  the  duties  of  piety 
and  benevolence  by  which  God  is  glorified  and  men 
are  benefited,  the  preacher's  aim  should  be  to  benefit 
his  hearers  by  bringing  them  to  exercise  pious  and 
benevolent  affections,  endeavoring  to  make  the  tree 
good  that  the  fruit  may  be  good.  Now,  although 
sacred  and  secular  eloquence  differ  in  subject  and 
aim,  yet  they  both  agree  in  endeavoring  to  con- 
vince and  persuade,  and  these  are  the  fundamental 
elements  of  rhetorical  discourse. 

It  is  clear,  then,  that  only  one  rhetoric  is  possible. 
Its  principles  never  can  become  different  unless  a 
change  takes  place  in  the  constitution  of  men's  minds 
— in  their  intellectual  and  active  powers. 

Were  the  mistake  we  wish  to  correct  merely  spec- 
ulative it  might  not  be  of  much  consequence,  but  it 


INTRODUCTION  21 

is  intensely  practical  and  mischievous  in  its  influ- 
ence. Some  preachers,  for  example,  ignoring  the 
fact  that  their  discourse  should  be  rhetorical,  con- 
sider themselves  merely  teachers  and  address  the 
understanding  alone,  never  seeking  to  persuade. 
They  are  apt  to  become  narrow  and  pedantic ;  hence 
innumerable  divisions  and  subdivisions,  which  a  man 
in  dead  earnest  would  never  think  of.  Hence,  there 
is  a  proverbial  reference  to  a  preaching  style,  as 
uninteresting  and  tedious.  On  the  other  hand,  some 
preachers  do  not  seek  to  teach  nor  convince;  but 
they  feel  that  they  must  make  some  kind  of  im- 
pression; so  they  are  apt  to  work  on  the  feelings 
through  the  imagination ;  then  they  become  sensa- 
tional. Others  seek  to  influence  hearers  by  sym- 
pathy, through  excitation  of  their  own  nervous  sys- 
tem. Loud  speaking  and  violent  gestures  follow  as 
a  result.  This  is  due  to  nature  rebelling  against 
what  is  unnatural. 

Can  we  account  for  these  differences  which  so 
generally  exist  between  preaching  and  other  kinds 
of  persuasive  speaking?  We  can.  Two  reasons 
may  be  stated.  One  is  that  homiletics  is  taught  em- 
pirically, i.  e.  not  scientifically.  This  is  well  ex- 
plained by  Professor  Fisk's  statement :  "Homiletics 
is  a  well-meant  attempt  to  build  a  system  of  Sacred 
Rhetoric  on  what  is  the  only  proper  foundation — 
the  preaching  of  Christ  and  the  Apostles  and  Proph- 
ets. Valuable  aid  may  also  be  obtained  from  Angus- 
tine,  Luther,  etc.  A  careful  examination  of  dis- 
courses which  have  come  down  to  us  with  a  repu- 
tation of  power,  and  which  also  move  us  when  we 


22  SYSTEMATIC   HOMILETICS 

read  them,  as  well  as  the  careful  examination  of 
effective  modern  sermons,  reveals  certain  charac- 
teristics which  were  in  them  all,  and  which  can 
be  definitely  stated.  Homiletics  is  simply  a  body  of 
principles  or  rules  gathered  by  such  searching  analy- 
sis of  the  best  sermons  in  every  age  of  the  Church." 

Professor  Fisk  considers  it  a  meritorious  thing 
to  make  the  difference  between  preaching  and  speak- 
ing in  parliament  or  in  a  court  of  justice  as  great 
as  possible.  Professor  Kidder  holds  the  same  view 
in  his  Homiletics.  He  contends  that  preaching  is 
totally  different  from  ordinary  effective  speaking 
on  secular  subjects.  He  speaks  of  rhetoric  as  of  seu- 
lar  or  heathenish  origin  and  tendency.  He  even 
refuses  to  allow  that  homiletics  is  a  species  of 
rhetoric,  as  this  would  imply  its  inferiority.  Does 
it  make  a  man  inferior  to  animals  to  call  him  a 
rational  animal?  Van  Oosterzee  seems  to  lean  to 
the  same  view.  This  matter  will  come  under  con- 
sideration when  we  endeavor  to  define  rhetoric  and 
homiletics. 

It  is  enough  to  say  that  Professor  Fisk's  state- 
ment overlooks  the  fact  that  rhetoric  is  a  formal 
science,  which  has  no  matter  of  its  own  and  lends 
itself  as  easily  to  preaching  the  Gospel  as  to  the 
discussion  of  matters  pertaining  to  the  common  weal 
and  to  the  affairs  of  domestic  life.  It  would  be  a 
great  loss  to  be  deprived  of  the  splendid  speeches 
delivered  by  ancient  and  modern  statesmen  and  law- 
yers. It  would  be  a  loss,  too,  to  be  deprived  of  the 
rhetorical  writings  of  the  Ancients.  Further,  the 
standard  he  gives  of  homiletical,  as  distinguished 


INTRODUCTION  23 

from  rhetorical  discourse,  is  not  reliable,  as  many 
of  the  distinguished  preachers  have  been  rhetori- 
cians, and  owed  their  power  and  influence  to  rhetori- 
cal studies  and  skill.  In  addition  to  all  this,  the 
standard  which  he  presents  is  uncertain,  and  in- 
deed, impracticable.  Works  on  homiletics  deal 
largely  with  sermons  and  outlines  of  sermons,  and 
construct  classes  in  which  they  may  be  placed.  This 
is  empiricism  and  it  is  not  satisfactory.  It  is  true 
that  science  must  begin  in  this  inductive  method, 
and  that  Aristotle  adopted  it.  Still  he  did  not  stop 
at  this,  but  proceeded  at  once  to  construct  systems 
of  both  Logic  and  Rhetoric  on  broad  and  funda- 
mental principles. 

So  far  as  the  preaching  of  the  Lord  and  His 
apostles  is  concerned,  we  have  very  few  examples 
indeed.  Our  Lord's  preaching  was  not  of  such  a 
nature  as  to  furnish  an  example  to  uninspired  men. 
His  design  was  mainly  to  teach  a  system  of  saving 
truth,  and,  instead  of  producing  an  immediate  im- 
pression, to  furnish  material  for  preaching  for  all 
ages.  In  fact,  He  says  that  He  used  parables,  not, 
as  many  contend,  to  beautify  His  method  of  dis- 
course and  make  it  an  example  to  us,  but  to  avoid 
producing  a  premature  excitement,  and  a  prejudice 
against  the  truth.  His  perfect  adaptation  of  dis- 
course to  His  hearers,  however,  could  belong  only 
to  One  who  knew  what  was  in  man,  and  who  could 
produce  in  every  case  the  precise  impression  which 
He  desired.  He  thus  left  immeasurably  behind  Him 
all  the  religious  teachers  who  have  ever  lived.  His 
words  evoked  a  response  from  His  hearers.     "He 


24  SYSTEMATIC   HOMILETICS 

knew  what  was  in  man,"  and  He  Qould  always 
speak  a  word  in  season. 

Then,  very  few  of  the  Apostles'  discourses  have 
been  recorded.  Peter's  sermon  at  Pentecost  con- 
sists of  an  exposition  of  several  passages  in  the  Old 
Testament  with  the  view  of  accounting  for  the  out- 
pouring of  the  Holy  Spirit,  and  showing  that  the 
resurrection  of  Christ  had  been  predicted  by  proph- 
ets as  well  as  witnessed  by  apostles,  thus  proving 
Jesus  to  be  the  Messiah ;  and  a  conclusion  in  which 
he  exhorts  his  hearers  to  repentance.  Conviction 
and  persuasion  are  clearly  arrived  at  and  then  en- 
forced by  Scriptural  exegesis. 

Paul's  sermon  at  Athens  is  different.  Being  ad- 
dressed to  the  heathen  it  does  not  contain  a  single 
quotation  from  Scripture ;  but  it  appeals  to  the  light 
of  natural  religion,  addresses  the  understanding  and 
conscience  of  the  hearers,  and  calls  on  them  to  repent 
in  view  of  God's  offered  mercy  and  of  the  coming 
judgment. 

The  preaching  of  the  Apostles  more  nearly  re- 
sembles that  to  the  heathen,  than  preaching  needed 
to  convince  and  persuade  those  in  a  settled  state 
of  the  church,  who'  know  the  truth,  and  who  need  to 
have  it  impressed  on  their  minds,  and  lodged  in 
their  hearts. 

The  great  men  who  followed  the  Apostles,  espe- 
cially after  the  time  of  Origen,  introduced  an  allegor- 
izing method  of  preaching,  which  is  unsafe,  and 
not  to  be  imitated  and  from  which  the  church  is  not 
yet  fully  emancipated.  I  have  read  discourses  of 
Chrysostom  and  of  Augustine  and  am  free  to  say 


INTRODUCTION  25 

that,  in  general,  they  are  not  constructed  on  sound 
rhetorical  principles.  Tliey  are  exceedingly  profuse 
and  prolix.  There  are,  indeed,  precious  gems  of 
exposition  and,  occasionally,  grand  thoughts  and 
flashes  of  genius  and  eloquence.  But  the  structure 
of  them  is  often  not  correct ;  and,  in  many  cases, 
there  is  neither  train  of  thought  followed  out,  sym- 
metrical development,  nor  graceful  movement. 

We  must  not  be  misled  by  a  "reputation  of  power" 
to  which  Professor  Fisk  refers.  Power  there  cer- 
tainly is,  but  it  is  the  power  of  divine  truth,  and 
this  is  not  much  benefited  or  intensified  by  the 
manner  of  presentation. 

If  we  are  to  construct  a  system  of  homiletics,  we 
must  not  be  confined  in  our  investigation  to  sermons 
that  have  been  handed  down  to  us ;  but  we  must  also 
study  the  ablest  methods  of  persuasive  speaking 
that  are  available.  If  we  are  to  seek  principles,  we 
must  not  be  confined  to  what  is  called  pulpit  elo- 
quence, but  we  must  secure  them  wherever  they  are 
to  be  found. 

In  what  has  been  said  there  is  no  want  of  defer- 
ence to  the  Word  of  God.  The  Bible  does  not  teach 
Homiletics  any  more  than  it  teaches  systems  of 
Theology  or  of  Moral  Philosophy.  Although  we 
must  be  indebted  to  it  for  saving  knowledge,  yet  we 
must  by  the  study  and  exercise  of  our  own  facul- 
ties acquire  a  knowledge  of  persuasive  discourse,  at 
the  same  time  availing  ourselves  of  the  knowledge 
and  experience  of  others.  But  it  does  sanction  our 
trying  to  address  all  our  hearers'  faculties.  We  find 
powerful  reasoning  in  some  passages ;  in  others  we 


$ 


26  SYSTEMATIC   HOMILETICS 

have  the  most  earnest  appeals  to  moral  and  religious 
feeling;  and  some  passages  are  of  extraordinary 
persuasive  power.  There  is  much,  too,  that  is  fitted 
to  please  the  imagination  and  to  gratify  taste.  Thus, 
while  Scripture  does  not  teach  rhetoric,  it  sanctions 
and  encourages  the  rhetorical  presentation  of  truth 
and  inspires  it. 

Neither  is  there  any  disrespect  shown  to  the  ser- 
mons of  uninspired  preachers.  But  what  evidence 
have  we  that  the  best  sermons  in  all  ages  are  those 
that  have  been  published?  It  is  also  to  be  remem- 
bered that  judging  preaching  by  its  effects  is  not 
so  reliable  as  judging  secular  speaking  by  its  effects. 
The  preacher  has  the  great  advantage  of  the  most 
interesting  and  powerful  truth  in  the  world ;  and 
he  has  also  the  promised  aid  of  the  Holy  Spirit. 
These  may  render  even  poor  preaching  effectual. 
The  secular  speaker  is  much  more  dependent  on 
his  own  powers  and  rhetorical  skill. 

Moreover,  the  preacher  is  not  trained  as  the  secu- 
lar orator  is.  If  the  latter  does  not  speak  well, 
people  will  not  listen  to  him,  and  they  will  probably 
indicate  their  disapproval.  But  this  is  not  the  case 
with  the  preacher,  no  matter  how  badly  he  may 
preach.  If  an  advocate  acquires  the  reputation  of 
losing  cases  entrusted  to  him,  he  will  soon  have  no 
clients.  For  these  reasons  it  is  easy  to  see  that  the 
speaking  of  the  secular  orator  is  likely  to  be  more 
natural  than  that  of  the  preacher,  and  more  in  har- 
mony with  the  spirit  and  requirements  of  the  age. 
It  has  been  maintained  that  the  celebrated  Greek 
orators  were  trained  by  their  hearers  who  became 


INTRODUCTION  27 

good  critics,  and  who  would  not  listen  to  poor  or 
bad  speaking. 

If,  according  to  Professor  Fisk,  we  are  to  seek 
aid  in  forming  a  system  of  homiletics  by  the  care- 
ful examination  of  effective  modern  sermons,  how 
shall  we  proceed?  Whose  sermons  shall  we 
analyze?  Those  of  men  of  great  abihty  and 
learning?  But  their  methods  are  often  conflicting 
and  illogical,  their  excellence  being  more  in  the  mat- 
ter than  the  form.  Shall  we  analyze  the  sermons 
of  popular  preachers?  But  popularity,  in  the  ordi- 
nary acceptation  of  the  term,  gives  a  low  and  poor 
idea  of  eloquence ;  and  it  may  be  due  to  novelty, 
presumption,  advertising,  sensationalism,  or  the  use 
of  means  by  which  any  excitement  may  be  aroused. 
Shall  we  analyze  the  sermons  of  those  who  have 
done  most  good?  But  who  is  to  determine  this? 
The  abiding  effects  of  good  preaching  are  spiritual 
and  invisible.  The  supposed  good  may  be  due  to 
the  previous,  contemporaneous,  or  subsequent  labors 
of  others,  or  to  the  special  work  of  the  Holy  Spirit. 
At  the  end  of  our  Lord's  ministry  there  were  only 
500  brethren,  while  through  Peter's  sermon  3,000 
were  converted.  Empiricism  is  largely  to  blame  for 
all  that  is  peculiar,  unnatural  and  ineffective  in 
preaching. 

It  is  easy  to  see  that  a  collection  of  sermons  com- 
posed by  different  individuals  and  in  different  ages 
cannot  furnish  a  standard  to  which  preaching  should 
be  conformed.  To  seek  to  imitate  none  but  preach- 
ers will  make  discourses  as  unlike  as  possible  all 
other  kinds  of  oratory.    This  is  not  at  all  desirable, 


28  SYSTEMATIC   HOMILETICS 

nor  does  it  make  discourses  acceptable  to  persons 
living  in  this  age.  The  tendency  of  such  empirical 
methods  is  to  perpetuate  the  faults  of  past  ages  and 
to  prevent  the  preacher  acquiring  inventive  or  cre- 
ative power. 

The  other  thing  that  has  made  preaching  different 
from  other  kinds  of  rhetorical  discourse,  is  allowing 
a  Scripture  text  to  determine  the  structure  of  the 
disconrse. 

A  text  is  considered  a  necessary  part  of  a  sermon. 
Webster  defines  a  sermon  as  "A  discourse  grounded 
on  some  text  or  passage  of  Scripture."  This  intro- 
duces an  element  that  has  produced  much  con- 
fusion. A  text  is  not  an  essential  part  of  a  sermon. 
Good  Gospel  sermons  can  be  preached  without 
texts.  A  rhetorical  discourse  mfu^st  have  a  definite 
subject.  This  is  essential.  It  is  not  meant  that 
texts  should  not  be  used;  but  that  it  is  the  subject 
contained  in  the  text,  i.  e.,  the  soul  of  the  text,  and 
the  end  aimed  at  that  should  determine  the  struc- 
ture of  the  sermon.  Allowing  a  text  to  give  form 
to  a  sermon  has  done  much  harm. 

(a)  This  is  evident  in  the  classification  of  dis- 
courses, as  Topical,  Textual  and  Expository.  Such 
classification  practically  amounts  to  this :  a  Topical 
is  made  on  a  small  fragment  of  text ;  a  Textual  on  a 
larger  portion  containing  several  important  words 
or  statements;  an  Expository,  generally,  on  several 
verses.  The  basis  of  this  classification  is  the  text, 
which  is  not  essential;  and  the  subject, — if  there 
should  happen  to  be  one, — which  is  essential,  is  de- 


INTRODUCTION  29 

prived  of  its  full  control.  If  the  Textual  or  the 
Expository  sermon  has  not  a  definite  subject  pos- 
sessing unity,  organic  structure  and  practical  aim 
it  is  not  a  rhetorical  discourse  at  all. 

(b)  Allowing  the  text  to  control  the  sermon  has 
led  to  a  mechanical  partition  of  discourse :  the  text, 
introduction,  explanation,  proposition,  division,  de- 
velopment and  conclusion.  A  sermon  may  have  all 
these,  but  they  are  not  essential.  The  only  essential 
parts  are  the  subject  and  the  discussion  of  it;  these 
must  he  in  every  rational  discourse.  To  make  a 
system  of  homiletics  an  exposition  of  these  seven 
parts  is  to  confound  things  accidental  with  things 
essential ;  and  it  must  lead  to  hopeless  confusion. 
Such  partition  must  be  fatal  to  invention,  freedom 
and  inspiration. 

(c)  A  still  worse  partition  of  the  matter  of  dis- 
course is  to  divide  the  sermon  invariably  into  three 
or  four  heads.  If  a  subject  is  explained  and  proved, 
if  a  duty  is  presented  and  enforced,  or  if  a  principle 
and  its  workings  are  indicated,  there  can,  in  such 
cases,  be  only  two  co-ordinate  heads.  In  view  of 
these  facts  it  is  no  wonder  that  students  of  homileti- 
cal  works  are  perplexed  and  discouraged,  and  that 
preaching  is  made  as  different  as  possible  from  ef- 
fective speaking  on  all  the  practical  affairs  of  per- 
sonal and  social  life. 

If  this  almost  universal  practice  were  changed,  I 
do  not  see  why  preaching  should  not  be  made  as 
instructive  and  impressive  as  the  best  of  secular 
speaking,  nor  why  a  thing  which  creates  a  preju- 
dice against  preaching  the  Gospel  should  not  be 


/ 


\J 


30  SYSTEMATIC   HOMILETICS 

corrected.  This  would  certainly  improve  preaching, 
and  it  would  attract  many  who  do  not  like  the  pecu- 
liarities of  a  pulpit  style ;  and  yet  it  would  be  none 
the  less  serious  and  Scriptural. 

Notice  particularly  that  the  objection  is  not  to 
preaching  on  texts,  but  to  treating  a  text  as  a  sub- 
ject. Then  a  text  is  not  an  essential  part  of  a  ser- 
mon, although  it  may  furnish  the  matter  out  of 
which  a  subject  is  invented.  The  Homiletical  Maga- 
zine of  March,  1887,  furnishes  illustrations  of  the 
practice  to  which  objection  is  taken. 

Text,  John  viii,  51.     Subject,  "The  Undying." 

1.  A  duty  of  the  present, 

2.  A  doctrine  of  the  future. 

"The  Undying"  is  not  a  subject.  Besides,  it  is 
not  discussed.  Then  the  causal  relation  between  the 
duty  and  the  second  head,  which  is  the  principal 
thing,  is  ignored.    These  are  just  two  little  essays. 

Take  rather  for  your  subject  "The  unspeakable 
advantage  of  keeping  Christ's  words."  Then  (i) 
Explain  the  nature  of  the  duty  here  referred  to — 
keeping  Christ's  words  as  conveyed  in  this  connec- 
tion. (2)  The  blessed  consequences  of  this  "never 
dying,"  i.  e.,  possessing  spiritual  life  forever,  tem- 
poral death  not  even  interrupting  it. 

Numbers  x,  29-30.  Subject,  "The  Church  and 
the  World." 

(i)  The  Israelites  in  their  pilgrimage  were  a 
type  of  the  people  of  God. 

(2)  What  Moses  said  to  Hobab  is  what  the  peo- 
ple of  God  are  saying  to  the  worldly. 


INTRODUCTION  31 

(3)  Wliat  Hobab  said  to  Moses  is  what  tht 
worldly  too  often  say  to  the  people  of  God. 

There  is  no  subject  here.  These  things  are  not 
co-ordinate.  If  the  writer  had  wished  to  present 
the  Israelites  as  a  type  of  the  people  of  God,  he 
might  have  explained  this  in  the  introduction.  Then 
he  might  have  had  for  his  practical  subject: 

( 1 )  The  kind,  generous  and  confidant  invitation 
of  the  Church  to  the  worldly,  and 

(2)  The  inexpressible  folly  of  refusing  it  as 
Hobab  did.  Or,  putting  the  matter  in  a  positive 
form,  there  are  just  these  two  things,  the  invitation 
and  the  encouragement  to  accept  it. 

A  simpler  method  may  be  based  on  two  funda- 
mental principles :  one  is  that  the  preacher  must 
have  some  definite  end  in  view,  some  object  to  he 
gained ;  the  other  is  that  he  must  have  some  facts  or 
arguments  by  the  presentation  of  which  he  expects 
to  gain  this  end.  These  facts  or  arguments  are  the 
means  which  he  uses ;  and  these  reduced  to  a  con- 
centrated and  organic  form  constitute  the  subject  of 
discourse.  In  order  to  accomplish  this,  they  must 
be  meditated  on  and  elaborated  by  the  mind  work- 
ing according  to  its  own  laws,  until  they  are  fused 
together  and  thus  acquire  unity,  so  that  they  may 
be  presented  in  one  field  of  view  and  support  one 
another. 

This  seems  to  have  been  Cicero's  practice  in 
pleading.  B.  II,  27.  "When,  after  hearing  and  un- 
derstanding the  nature  of  a  cause,  I  proceed  to  ex- 
amine the  subject  matter  of  it,  I  settle  nothing  till 


32  SYSTEMATIC   HOMILETICS 

I  have  ascertained  to  what  point  my  whole  speech, 
bearing  immediately  on  the  question  of  the  case, 
must  be  directed.     I  then  very  diligently  consider 
,  two  other  points ;  the  one,  how  to  recommend  myself 
\  or  those  for  whom  I  plead ;  the  other,  how  to  sway 
!  the  minds  of  those  before  whom  I  speak  to  that 
which  I  desire.  VThus  the  whole  business  of  speak- 
/,}  ing  rests  upon  threg^things  in  persuasion :' that  we 

^  prove  what  we  maintain  to  be  true,  "f hat  we  concili- 

ate those  who  hear  us,  that  we  produce  in  their 
minds  whatever  feeling  our  course  may  require." 

In  the  case  of  a  Christian  pastor,  if  he  is  what  he 
should  be,  the  conciliating  need  not  be  prominent, 
except  casually  in  the  introduction.  He  finds  a 
definite  object  at  which  he  should  aim,  and  then 
the  matter  at  his  disposal  for  this  purpose.  The 
subject  thus  acquires  organic  structure,  and  being 
quickened  by  the  fervid  zeal  of  the  orator,  it  becomes 
a  living  thing.  The  subject  thus  understood  is 
the  germ  of  the  discourse ;  the  whole  must  come 
out  of  it  as  the  oak  tree  comes  out  of  the  acorn. 
It  contains  in  a  concentrated  form  all  the  interest 
and  power  of  the  sermon.  Hence  no  essential  part  of 
it  can  be  omitted ;  and  no  proof  or  illustration  can  be 
added  for  its  own  sake,  but  only  so  far  as  it  is  needed 
to  prove  or  illustrate  the  subject.  Now  having  con- 
structed or  invented  such  a  subject,  if  a  person  can 
by  proof  or  explanation  bring  out  all  the  interest 
and  persuasive  power  contained  in  the  subject  that 
can  serve  his  purpose;  and  if  he  can  apply  it  to 
the  whole  mind,  the  understanding,  sensibility,  and 


INTRODUCTION  33 

will  of  his  hearers,  not  even  overlooking  taste  and 
imagination,  he  will  do  all  that  can  possibly  be 
done. 

Thia  not  only  indicates  the  end  you  should  have 
in  view,  but  it  also  implies  the  arguments  you  are 
to  use.  Rhetoric  does  not  furnish  the  facts  nor  the 
arguments,  but  it  tells  you  that  you  must  have  them 
and  it  teaches  how  to  arrange  them  for  effect,  when 
you  have  found  them.  The  facts  and  arguments 
are  probably  lying  in  the  mind  like  a  heap  of  rub- 
bish, just  as  brick,  lime  and  sand  are  laid  on  a 
street  where  a  house  is  to  be  built.  Rhetoric  will 
do  for  the  orator  what  architecture  does  for  the 
builder.  Or,  the  facts  and  arguments  may  be  lik- 
ened to  a  turbulent  mob,  and  rhetoric  will  do  as 
much  in  this  case  as  military  art,  which  will  convert 
the  mob  into  a  disciplined  army. 

This  is  not  stated  here  to  explain  the  nature  and 
working  of  creative  power — as  this  will  be  ade- 
quately discussed  in  its  proper  place — but  merely  to 
show  the  necessity  of  having  a  definite  aim  and 
suitable  materials  to  be  used  in  the  attainment  of  it. 

It  is  easy  to  see  that  the  matter  of  discourse  must 
have  organic  structure.  All  living  objects  with 
which  we  are  conversant — whether  animal  or  vege- 
table— have  organic  structure,  more  or  less  com- 
plex. It  is  only  when  discourse  has  a  similar  struc- 
ture that  the  orator  by  his  fervid  zeal  can  breathe 
into  it  the  breath  of  life.  The  separate  particles 
which  are  unconnected  must  be  elaborated  in  the 
mind  till  they  are  united  or  fused  together  accord- 
ing to  their  affinities.     Your  hearers  are,  in  some 


34  SYSTEMATIC   HOMILETICS 

cases,  not  able  to  undertake  this  labor  for  you  and, 
in  other  cases,  they  are  not  willing.  Hence,  unless 
you  present  your  material  in  such  a  manner  as  to 
enable  them  to  relish  and  digest  it,  they  will  not  be 
so  much  influenced  by  it  as  your  purpose  in  speak- 
ing demands. 

It  is  interesting  to  notice  that  great  writers,  such 
as  Luther  and  Calvin,  by  their  power  in  grasping  a 
subject  seem  to  leave  no  broken  or  disconnected 
matter  scattered  over  their  discourses.  Their  ideas 
are  like  great  boulders,  massive  and  irresistible. 
Their  discourses  bear  the  impress  of  their  minds. 

It  is  easy  to  see  that  we  must  be  guided  by  logic 
in  bringing  out  the  persuasive  power  of  our  subject. 
Merely  verbal  explanation  of  the  leading  idea  will 
not  suffice.  It  must  be  divided  or  analyzed,  and 
that,  too,  in  an  orderly  manner.  Then  nothing  fitted 
to  influence  hearers  will  be  lost  in  the  discussion. 
Then,  too,  the  subject  will  be  kept  for  a  considerable 
time  in  living  contact  with  the  mind  and  the  con- 
stituent parts  of  the  subject  will  be  made  to  sup- 
port one  another.  Lucidiis  ordo  will  pervade  the 
whole.  It  is  only  a  disciplined  mind  that  can  do 
this.  It  is  not  meant  that  everything  in  your  sub- 
ject that  can  influence  your  hearers  is  to  be  made 
use  of,  but  enough  to  serve  your  purpose.  Hearers 
must  not  be  wearied  by  excessive  proof  or  illus- 
tration. Rare  skill  is  needed  to  see  how  much  is  to 
be  said. 

On  the  other  hand,  if  the  truth  is  to  be  applied 
to  the  active  powers  of  the  mind,  these  must  be 


INTRODUCTION  35 

studied  and  classified.  Our  Lord's  skill  in  this  re- 
spect is  perfect.  He  knew  perfectly  "what  was 
in  man"  and  the  peculiar  feelings  of  his  hearers 
individually.  Thus  he  could  "speak  a  word  in  sea- 
son to  him  that  is  weary."  He  could  touch  the  con- 
science. He  could  rebuke  the  self-righteous.  He 
could  reveal  to  a  person  his  true  character,  of 
which  the  man  addressed  had  not  been  aware.  Thus 
it  is  easy  to  see  that  we  must  find  in  logic  and  psy- 
chology a  scientific  basis  for  Rhetoric  or  Homiletics, 

The  educational  value  of  such  studies  must  be 
very  great.  No  influence  we  can  exert  over  our  fel- 
low creatures  is  greater  or  more  excellent  than  that 
of  wise  and  persuasive  speech.  Ministers  of  the 
Gospel  are  public  speakers.  Hence,  we  should  en- 
deavor to  excel  in  this,  for  Christ's  sake  and  for 
the  sake  of  our  hearers,  for  the  adequate  instruc- 
tion and  persuasion  of  whom  we  shall  have  to 
give  an  account  at  the  last. 

Great  learning  will  not  make  us  independent  of 
the  form  of  discourse.  Speaking  in  public  is  ex- 
ceedingly common  at  present  and  is  increasing. 
This  is  due  to  our  political  and  municipal  insti- 
tutions, and  to  the  amazing  increase  of  societies 
all  over  the  country.  Hence,  if  the  ministry  is  to 
be  respected  as  a  great  power  for  good  the  min- 
ister's words  must  have  power. 

Even  for  their  own  sakes  ministers  should  seek 
to  acquire  the  greatest  possible  efficiency.  They 
should  seek  to  edify  the  people  so  as  to  secure  the 
peace  and  loyalty  of  the  congregation  and  secure 


36  SYSTEMATIC   HOMILETICS 

for  the  pastor  due  influence  in  the  session.  If  he 
preaches  well  the  elders  will  not  take  any  liberties 
with  him.  There  is  a  great  deal  in  this.  The  cele- 
brated John  Angel  James,  for  a  long  time  the  chief 
man  in  the  Congregational  Church,  knowing  well  the 
democratic  feelings  of  the  people  in  Congregational 
churches  and  the  tyranny  of  deacons,  said  to  his 
students,  "If  you  preach  well  you  will  be  sustained 
by  the  people,  and  then  you  may  snap  your  fingers 
at  the  deacons." 

Dr.  C.  Hodge  mentions,  incidentally,  the  case 
of  a  congregation  that  had  become  dissatisfied  and 
unhealthy.  There  was  no  fault  found  with  the  pro- 
fessional, or  personal  conduct  of  the  pastor;  there 
was  no  want  of  harmony  among  the  people ;  but  it 
was  felt  that  something  was  wrong;  what  it  was 
no  one  could  discover  till,  at  last,  an  old  Scotch- 
man said,  "we  are  starved."  The  truth  thus  stated 
was  instantly  felt.  So  it  is  with  many  congrega- 
tions. This  is  often  the  secret  of  short  pastorates. 
especially,  of  young  men,  and  of  those  who  attach 
more  importance  to  elocution  than  to  the  matter  of 
discourse.  Presbyterians  must  be  nourished  with 
sound  doctrine  and  plenty  of  it,  and  that  rhetorically 
presented.  If  this  be  wanting  there  will  be  quar- 
reling, multiplication  of  societies,  superficial  excite- 
ment, desire  to  have  a  liturgy.  But  ritualistic 
churches  can  flourish  without  such  preaching,  and 
even  with  no  preaching  at  all. 


PLAN  OF  THE  WORK  AND  DEFINITION 
OF   HOMILETICS 


37 


^■^    ^    J*^ 


^ 


t>^ 


CHAPTER   II 

PLAN  OF  THE  WORK  AND  DEFINITION 
OF  HOMILETICS 

Having  established  principles,  two  things  will 
mainly  occupy  our  attention  and  time.  I.  The  sub- 
ject ;  II.  The  Discussion  of  it.  To  give  pre-emi- 
nence to  these  as  the  essential  parts  of  discourse, 
the  introduction,  peroration,  etc.,  will  not  be  co- 
ordinated with  them,  but  will  find  a  place  in  a  mis- 
cellaneous part  at  the  end. 

I.  The  Subject  will  require  much  consideration, 
especially  as  it  is  always  complicated  with  a  text 
which  has  a  tendency  to  encroach  upon  it,  and  in- 
deed to  supersede  it.  The  difference  between  it  and 
a  text,  and  the  connection  which  should  exist  be- 
tween them ;  the  choice  of  texts  and  subjects ;  the 
unity  of  the  subject  and  the  invention  of  the  sub- 
ject, will  require  earnest  attention  and  much  time. 

II.  The  Proof,  or  the  Discussion  of  the  Subject 
will  be  greatly  facilitated  by  the  proper  construction 
of  the  Subject  itself.  The  discussion  will  include 
method  by  which  its  persuasive  power  will  be  fully 
brought  out  in  a  skillful  manner.  The  discussion  will 
also  include  Rhetorical  Development,  which  implies 
the  application  of  the  subject  to  the  mind.  This  is 
for  the  purpose  of  dealing  with  the  emotions  or 

39 


40  SYSTEMATIC   HOMILETICS 

feelings  and  the  will,  awakening  interest,  exciting 
emotions  or  feelings,  and  transforming  or  suppress- 
ing those  that  are  opposed  to  the  effect  you  wish 
to  produce. 

Before  proceeding  to  the  work  indicated  we  shall 
present  a  definition  of  homiletics  or  rhetoric,  and 
refute  objections  to  the  rhetorical  presentation  of 
truth,  especially  of  the  Gospel,  and  to  the  utility  of 
homiletical  culture. 

The  first  is  that  of  Professor  Shedd.  He  calls  it 
the  "art  of  sermonizing."  He  does  not  indicate  an 
important  relation  to  rhetoric  at  all.  This  is  surely  a 
serious  oversight.  Besides,  to  call  it  merely  an  art, 
i.  e.,  something  to  be  learned  by  practice,  is  to 
deprive  it  of  scientific  value.  This  matters  little, 
however,  in  his  hands,  as  he  does  not  profess  to 
treat  the  subject  systematically.  When  he  calls  it 
"sacred  rhetoric,"  he  seems  to  convey  the  idea  that 
it  is  a  species  of  rhetoric,  sacred  being  the  differentia. 
This  treats  rhetoric  as  a  class-word  which  may  have 
as  many  species  as  there  are  subjects  to  which  it 
can  be  applied.  Thus  preaching  the  Gospel  is  one 
species  of  rhetoric,  speaking  in  parliament  another, 
and  pleading  in  a  court  of  justice  a  third.  But  if 
\/rhetoric  is_, the  science  of  persuasion,  there  can  be 
only  one  rhetoric,  no  matter  what  the  subject  may 
be,  provided  that  it  is  of  a  practical  or  persuasive 
nature. 

Vinet  says :  "Eloquence,  certainly,  is  always  the 
same ;  it  is  not  one  thing  in  the  pulpit,  another  in 
the  senate  or  at  the  bar.    There  are  not  two  rhet- 


PLAN    OF   THE   WORK  41 

orics  any  more  than  two-  logics.  Still,  the  nature 
of  ecclesiastical  discourse  involves  differences,  adds 
rules  which  constitute  a  particular  art  under  the 
name  of  homiletics." 

According  to  this  the  difference  between  homi- 
letics and  rhetoric  is  merely  in  the  subject  and  aim 
and  homiletics  should  be  defined  as  "the  applica- 
tion of  rhetorical  principles  to  the  construction  of 
religious  discourse."  If  we  adopt  this  definition, 
we  cannot  stop  here,  as  the  definition  includes  rhet- 
oric, which  must  also  be  defined. 

Aristotle's  definition  of  rhetoric  is;  "A  faculty 
of  considering  all  the  possible  means  of  persuasion 
on  every  subject."  (B.  I.  C.  II.,  s.  i.)  Again,  "It  is. 
as  it  were,  a  kind  of  off-shoot  of  logic,  and  that  de- 
partment of  moral  philosophy  which  it  is  fair  to  call 
the  science  of  social  life."  To  say  that  it  is  an  off- 
shoot of  logic  and  ethics  does  not  reveal  its  nature 
at  all.  Connecting  it  with  ethics  is  opposed  to  his 
frequent  and  emphatic,  and  correct  statement  that 
it  is  a  formal  science  like  logic  which  has  no  matter 
peculiar  to  itself,  but  is  adapted  to  all  social  matters 
of  duty  or  interest. 

There  are  two  things,  however,  in  his  statement 
worthy  of  special  notice.  One  is  the  vital  connection 
that  exists  between  rhetoric  and  logic.  It  conveys 
the  idea  that  a  knowledge  of  logic  is  indispensable 
to  a  rhetorician,  i.  e.,  that  logic  must  guide  in  rhe- 
torical explanation  and  proof,  or  in  the  structure  of 
discourse  and  the  discussion  of  it. 

The  other  thing  that  he  asserts  frequently  is  that 
rhetorical  discourse  being  of  a  practical  nature  and 


42  SYSTEMATIC   HOMILETICS 

pertaining  to  social  life,  must  be  governed  by  a 
moral  purpose.  It  is  at  this  point  he  tries  to  con- 
nect rhetoric  with  ethics,  which  he  subsequently  de- 
nies, connecting  it  only  with  logic.  He  wished  evi- 
dently to  dignify  it  by  giving  it  matter  of  its  own. 

To  my  mind  Aristotle  is  not  satisfactory,  nor  even 
consistent.  He  shows  that  in  seeking  to  influence 
judges  a  person  should  not  seek  to  excite  feeling 
to  gain  his  cause,  but  should  rely  on  arguments 
alone.  After  all  this  he  shows  how  to  influence  by 
exciting  passions,  many  of  those  which  he  would 
excite  being  bad  indeed,  such  as  wrath,  malice,  envy 
and  even  revenge.  He  does  not  show  how  the  truth 
should  be  presented  to  excite  emotion  and  thus  per- 
suade. 

The  same  vacillation  appeared  in  Cicero's  time. 
Cicero  introduces  Cassius,  contending  that  unless 
rhetoric  furnishes  matter  of  debate  and  information 
of  a  legal  nature,  it  is  of  no  use  whatever.  Then 
he  represents  Antonius  taking  the  opposite  and,  I 
think,  the  correct  view,  proving  that  it  is  a  valuable 
but  formal  science. 

According  to  Archbishop  Whately  rhetoric  is  "ar- 
gumentative composition."  But  this  definition  is 
defective,  as  it  leaves  out  persuasion,  which  is  its 
distinguishing  characteristic.  Whately,  however, 
treats  of  persuasion ;  but  he  refuses  to  admit  it  into 
his  definition,  as  restricting  it  too  much.  He  also 
calls  it  "an  ofif-shoot  from  logic."  But  this,  on  his 
part  at  least,  is  defective  in  another  aspect,  as  his 
logic  does  not  recognize  the  doctrine  of  concepts  at 


PLAN    OF   THE   WORK  43 

all,  and  hence  it  furnishes  no  guide  in  rhetorical 
explanation,  which  is  a  very  great  defect. 

Theremin,  adopting  the  view  that  Aristotle  re- 
jects, makes  rhetoric  a  part  of  ethics ;  and,  in  view 
of  the  practical  end  of  rhetorical  discourse,  declares 
eloquence  to  be  a  virtue. 

The  Stoics  declared  eloquence  to  be  a  virtue  and 
wisdom.  But  they  defined  virtue  as  knowledge,  not 
merely  theoretical  but  practical.  All  the  great  an- 
cient rhetoricians  declared  that  an  orator  should  be 
a  good  man ;  and  that  he  must  at  least  appear  to  be 
such  in  his  discourse.  Quintilian  defines  oratory  as 
"the  art  of  speaking  well." 

Rhetoric  is,  according  to  Campbell,  "the  grand 
art  of  communication,  not  of  ideas  only,  but  of  senti- 
ment, passions,  dispositions  and  purposes." 

According  to  Isocrates,  "the  father  of  eloquence, 
from  whose  school  none  but  real  heroes  proceeded, 
as  from  the  Trojan  horse"  (Cicero),  "rhetoric  is 
the  science  of  persuasion."  This  might  be  improved 
by  calling  it  the  science  of  persuasive  discourse,  as 
it  is  possible  to  persuade  without  words.  A  ges- 
ture, a  look,  may  be  eloquent.  It  is  necessary  thus  to 
define  rhetoric  if  we  define  homiletics  as  the  appli- 
cation of  its  principles  to  religious  discourse. 

Having  defined  rhetoric,  it  is  important  to  be  able 
to  distinguish  it  from  kindred  arts  and  sciences — 
to  see  it  not  merely  distinctly,  but  also  clearly.  This 
is  of  more  than  theoretical  importance.  If  you  can 
distinguish  it  from  philosophy,  you  will  not  be  m 
danger  of  speaking  in  a  philosophical  style.    If  you 


44  SYSTEMATIC   HOMILETICS 

can  distinguish  it  from  poetry,  you  will  not  speak  in 
a  poetic  style  which  is  entirely  unsuitable  to  rhetoric. 

Rhetorical  discourse  always  contemplates  one  to  be 
addressed,  whom  we  may  consider  an  opponent, 
whom  we  wish  to  bring  over  to  our  views,  feelings 
and  purposes.  Truth  is  presented  rhetorically  when 
it  is  presented  with  this  express  design.  Thus  it  is 
necessarily  persuasive.  It  always  has  for  its  ob- 
ject some  practical  effect  on  the  hearer,  to  induce 
ihim  to  embrace  it,  and  yield  up  his  mind  to  its 
influence. 

The  orator  is  bound  to  think  of  persons,  not 
merely  as  hearers,  but  as  persons  to  be  influenced, 
"to  be  brought  over,"  as  Professor  Campbell  ex- 
presses it,  to  his  views,  feelings  and  purposes.  If 
a  man  has  not  a  valuable  subject,  which  he  per- 
ceives clearly,  and  feels  deeply  and  is  inspired  by, 
how  can  he  excite  enthusiasm,  how  can  he  com- 
municate an  impulse?  If  a  man  cannot  make  a  de- 
cided impression,  he  will  never  become  an  effective 
speaker.  Such  impression  should  be  aimed  at  in 
every  sermon. 

It  may  be  said  that  if  our  hearers  are  true  Chris- 
tians there  can  be  no  occasion  to  exercise  persuasion 
in  their  behalf.  But  a  man's  views  of  God  may  be 
made  fuller  and  clearer.  A  believer  in  Christ  may 
have  his  faith  increased,  his  religious  principles 
strengthened,  and  his  religious  character  established. 
His  moral  state  and  conduct  may  be  indefinitely 
improved.  If  he  does  well  he  may  be  induced  to  do 
so  more  earnestly  and  faithfully,  and  above  all  he 
may  be  led  to  do  so  under  the  influence  of  true  re- 


PLAN    OF   THE    WORK  45 

ligion ;  and  thus  his  moral  conduct  may  be  converted 
into  true  holiness.  There  is  a  great  change  when 
a  morally  good  man  becomes  holy. 

Even  if  your  hearers  have  as  much  saving  know- 
ledge and  excellence  as  you  have  yourself,  you 
have  still  to  promote  their  growth  in  the  knowledge 
and  grace  of  God.  You  are  surely  not  the  stand- 
ard to  which  you  wish  them  to  be  conformed;  the 
Word  of  God  is  the  true  standard. 

You  may  also  seek  to  promote  their  spiritual  hap- 
piness. You  may  stimulate  them  to  seek  their  high- 
est enjoyment  in  religion,  even  in  this  world.  The 
very  best  are  so  far  from  having  reached  the  true 
ideal  that  the  Christian  life  at  best  may  be  consid- 
ered a  labor  and  conflict. 

Thus  rhetoric  is  not  self-contained ;  it  always  seeks 
something  beyond  itself,  something  in  relation  to 
which  it  is  merely  a  means.  It  is  an  intensely  earn- 
est and  practical  thing. 

It  is  this  essentially  practical  tendency  or  direction 
— this  seeking  something  beyond  itself — that  distin- 
guishes it  from  philosophy,  poetry,  painting  and 
sculpture.  In  philosophy  you  may  present  clearly 
the  truth  and  the  proof  of  it,  you  may  use  the  ab- 
solutely strongest  arguments  you  have ;  you  need 
not  select  and  arrange  them  to  excite  emotion  and 
influence  the  will.  You  do  not  require  to  consider 
the  character,  maxims  and  circumstances  of  your 
hearers.  Philosophy  has  for  its  object  the  discovery 
and  presentation  of  truth  for  its  own  sake.  Rhetoric, 
on  the  other  hand,  presents  and  applies  truth  for  the 
sake  of  the  influence  it  is  desired  to  exert.     If  the 


46  SYSTEMATIC   HOMILETICS 

philosopher  desires  to  convert  men  to  his  views,  and 
to  exert  a  practical  influence  on  them,  he  must  pre- 
sent truth  rhetorically.  Thus  his  system  acquires  a 
mixed  character. 

In  poetry  the  writer's  idea  is  presented  in  the 
most  beautiful  form  for  its  own  sake.  If  the  de- 
scription is  true  to  it,  and  pleases  the  taste  and  ex- 
cites admiration,  it  is  all  that  is  absolutely  required. 
It  belongs  to  aesthetics.  "There  are  many  poems., 
however,  that  depart  from  the  pure  type;  didactic- 
moral,  philosophical  and  scientific  poems.  Thes^ 
are  of  a  mixed  character.  When  a  poem  kindles 
enthusiasm,  fire,  high  and  noble  aspirations,  it  has 
touched  the  spring  of  action  and  becomes  eloquence. 
The  greatest  compositions  are  not  the  pure  poems, 
but  those  that,  without  submerging  artistic  beauty, 
can  both  exercise  the  intellectual  powers,  and  stim- 
ulate the  active  dispositions  of  the  mind." — (Pro- 
fessor Bain.) 

Thus  while  poetry  and  philosophy  may  become 
persuasive,  yet  this  is  incidental,  not  necessary.  But 
rhetorical  discourse  must  persuade;  if  it  fails  to  do 
this  it  departs  from  its  distinguishing  characteristic. 
When  the  orator  beautifies  his  discourse,  it  is  for 
the  sake  of  persuasion,  to  which  even  beauty  must 
become  purely  subservient.  "We  must  distinguish 
oratorical  discourse  from  didactic  discourse,  which 
concludes  with  an  idea,  and  from  poetry  which  has 
no  conclusion,  and  of  which  the  purpose  is  not  out 
of  itself,  but  in  itself." — (Vinet.)  Poetry  is  an  imi- 
tative art,  deriving  its  subject  from  external  na- 


PLAN   OF   THE  WORK  47 

ture  and  from  human  life.  Thus  it  is  eminently 
descriptive.  But  this  is  not  suitable  to  oratory.  "The 
orator  must  present  objects  in  profile,  not  in  stat- 
uesque form."  When  an  orator  fills  up  and  beauti- 
fies his  picture,  he  becomes  engrossed  in  the  crea- 
tion of  his  own  imagination  and  taste,  and  loses 
sight  of  his  audience.  Descriptioin  presents  its  ob- 
jects in  the  relations  of  space,  and  thus  has  no 
movement.  An  elaborate  description  will  arrest  the 
progress  of  discourse,  and  will  suppress  the  interest 
and  feeling  previously  awakened,  and  which  can- 
not be  reproduced  in  many  cases. 

This  is  well  known  to  novel  readers,  who  in- 
variably skip  long,  descriptive  passages,  that  they 
may  not  lose  the  thread  and  interest  of  the  plot  that 
is  gradually  unfolding.  "The  orator  who  delights 
in  images  and  pictures  speaks  to  the  imagination 
of  his  hearers  rather  than  to  their  mind  and  heart. 
He  will  effect  but  little  and  instruct  less.  Preach- 
ers who  delight  in  continual  descriptions,  whether  of 
physical  or  moral  nature,  make  sermons  subject  to 
their  taste  for  imagery,  which  are  only  galleries  or 
pictures  that  may  amuse,  but  can  never  instruct  or 
touch  any  one." — (Bautain.) 

The  same  may  be  said  of  painting  and  statuary 
which  merely  embody  the  artist's  idea  for  its  own 
sake.  These  arts  in  many  cases  tend  to  refine  and 
ennoble  the  mind ;  but  this  is  not  their  grand  aim 
or  distinctive  quality  as  fine  arts,  but  one  of  their 
incidental  results.  Thus  the  practical  end  and  dis- 
tinctive character  of  rhetorical  discourse  is  persua- 
sion.   For  this  it  invents  its  subject,  explains,  proves 


48  SYSTEMATIC   HOMILETICS 

and  beautifies  it.  "The  orator  is  not  a  man  of  words 
and  pictures — of  paint  and  drapery — but  he  is  a 
man  of  ideas,  sentiments  and  high  and  noble  pur- 
poses. He  does  not  address  the  imagination  but 
the  whole  mind  of  his  hearers,  understanding,  sen- 
sibility and  will.  The  true  orator  is  a  leader  and  re- 
former of  men,  and  a  mighty  power  for  good  in 
the  world  and  in  the  Church." 

Rhetoric  has  no  rules  to  give  in  reference  to  elo- 
cution. But,  indirectly,  a  properly  constructed  dis- 
course will  greatly  aid  delivery.  And,  if  the  heart  is 
suitably  affected  by  the  subject,  and  towards  the 
hearers,  it  will  greatly  aid  delivery,  making  it  natural 
and  easy.  In  fact  a  preacher  must  speak  from  the 
heart  to  the  heart. 

Bishop  Whately  says  that  no  rules  can  be  given 
for  gesture.  Gesture  is  used  to  give  emphasis  to 
words  or  sentiments.  But  he  says  that  the  gesture 
should  precede  the  sentiment  which  it  is  intended 
to  render  emphatic,  as  if  the  speaker  were  unable  to 
give  sufficient  emphasis  by  the  use  of  words.  He 
also  declares  that  gesture  taught  by  rules  always 
comes  after  the  sentiment  when  it  is  not  needed, 
and  can  do  nothing  but  harm.  Gesture  should  spring 
from  great  earnestness,  and  thus  be  natural. 

The  close  relation  of  logic  to  rhetoric  has  already 
been  indicated.  It  furnishes  principles  which  guide 
in  explanation  and  proof.  The  relation  of  ethics 
to  rhetoric  is  seen  in  what  should  be  the  grand  end 
of  rhetorical  discourse,  its  moral  purpose.  Its  rela- 
tion to  aesthetics  was  at  one  time  much  insisted  on. 
Dr.  Blair  treated  rhetoric  as  a  department  of  aesthet- 


PLAN   OF    THE   WORK  49 

ics,  having  mainly  to  do  with  the  beautiful  and 
sublime.  Traces  of  merited  contempt  for  it  thus 
incurred  are  still  to  be  found.  Rhetoric  does  not 
belong  to  Logic,  Aesthetics,  or  Ethics ;  it  merely 
pre-supposes  them,  assumes  them,  and  develops 
itself  in  conformity  to  their  principles.  "In  respect 
of  the  matter  of  discourse,  Rhetoric  derives  its  regu- 
lative principles  mainly  from  Logic ;  in  respect  to 
the  form  of  discourse  from  Aesthetics ;  in  respect  of 
the  end  of  discourse  from  Ethics." — (Day.) 

There  are  some  peculiarities  in  religious  discourse 
that  are  worthy  of  special  notice.  These  are  not, 
however,  such  as  to  affect  its  rhetorical  structure. 

One  peculiarity  is  that  the  preacher  has  to  find  his 
subject,  whereas  the  politician  has  his  prescribed 
for  him.  The  latter  knows  precisely  what  prin- 
ciples of  trade  or  legislation  his  party  is  pledged 
to  contend  for.  He  has  probably  a  pecuniary  in- 
terest in  the  success  of  his  party.  Thus  his  sub- 
ject is  a  definite  one,  and  it  is  clearly  set  forth 
by  his  leaders.  The  same  is  true  of  the  lawyer.  He 
has  his  client  to  defend.  This  furnishes  a  specific 
subject. 

Another  peculiarity  is  that  the  lawyer  or  poli- 
tician has  not  to  awaken  an  interest  in  his  subject. 
The  country  from  one  end  to  the  other  is  thoroughly 
aroused  and  excited.  People  will  listen  with  the 
most  intense  interest  for  hours  or  days  while  the 
excitement  lasts.  It  is  well  known  what  an  interest 
is  awakened  by  state  and  criminal  trials  and  what 
importance  is  attached  to  the  reports  thereof  in  the 
newspapers.    Whereas,  a  minister  is  called  upon  to 


50  SYSTEMATIC  HOMILETICS 

address  audiences  which  are  comparatively  uninter- 
ested, unaffected  and  not  pervaded  by  one  tone  of 
feeling. 

On  the  other  hand,  the  preacher  has  matter  pre- 
scribed to  him  in  the  Word  of  God,  and  that  of  the 
deepest  interest  to  an  awakened  mind,  and  more 
than  enough  to  last  a  lifetime.  He  has  the  testi- 
mony of  God,  from  which  there  is  no  appeal.  This 
must  appear  in  the  sermon.  Thus  he  has  not  to 
present  long  trains  of  reasoning  in  setting  forth 
truths  and  duties,  which  would  be  fatal  to  eloquence, 
being  necessarily  addressed  to  the  understanding. 
Further,  his  desire  should  be  kind.  The  Gospel  mes- 
sage is  a  message  of  love,  sent  even  to  those  who 
rebel  against  Divine  authority. 

Then  the  Gospel  message  is  suited  to  man  in  a 
state  of  guilt  and  sin  and  misery.  It  is  the  most 
affecting  of  all  subjects.  However  erroneous  his 
hearers'  views  may  be  or  however  bad  their  con- 
duct, he  must  not  consider  them  enemies,  or  de- 
nounce violently  their  errors  or  views ;  but  he  must 
view  them  with  kindness  and  compassion,  and  seek 
to  address  his  discourse  to  any  good  that  is  in  them, 
whether  actual  or  potential,  and  pray  them  to  be 
reconciled  to  God.  It  is  a  mistake  to  suppose  that  it 
is  the  design  of  a  preached  Gospel  merely  to  reform 
men's  conduct.  Its  design  is  to  change  their  hearts, 
to  purify  the  secret  springs  of  religious  feeling  in 
their  hearts. 

Another  thing  to  be  noticed  is  that  the  Gospel 
minister  seeks  to  be  instrumental  in  effecting  a 
permanent  change  of  character.     The  fact  that  he 


PLAN   OF   THE   WORK  51 

seeks  the  permanent  good  of  his  hearers  must  neces- 
sarily make  his  oratory  more  didactic  than  that 
which  is  secular.  The  more  permanent  the  impres- 
sion aimed  at,  the  more  ample  must  be  the  informa- 
tion, the  more  clear  and  accurate  the  arrangement 
of  it,  and  the  more  deeply  must  it  be  lodged  in  the 
mind.  It  must  be  sufficient  not  merely  to  influence 
a  vote  or  verdict,  but  to  be  the  ruling  principle  in 
a  man's  whole  future  life. 

It  should  also  be  noticed  that  a  minister's  dis- 
course terminates  on  his  hearers ;  when  he  seeks  to 
persuade  them  it  is  for  their  personal  welfare,  while 
the  secular  orator's  speech  is  aimed  at  something  ul- 
terior. The  statesman  does  not  seek  the  moral  im- 
provement or  the  happiness  of  the  members  of  par- 
liament, but  seeks  merely  their  aid  to  pass  a  bill 
which  he  advocates.  The  lawyer  does  not  seek  the 
welfare  of  judge  or  jury,  but  merely  a  verdict  in 
favor  of  his  client,  whose  paid  advocate  he  is. 

It  is  easy  to  see  that  these  various  kinds  of  oratory 
do  not  affect  the  structure  or  nature  of  rhetoric  or 
persuasive  discourse.  But  the  great  advantage  the 
minister  has  over  the  secular  orator  in  the  higher 
aim,  the  purer  motive,  the  more  affecting  matter, 
is  manifest  and  should  be  taken  into  account.  Let 
his  heart  be  filled  and  enflamed  with  his  message, 
so  that  he  can  speak  from,  and  to  the  heart.  Let 
him  have  confidence  in  the  Word  and  Spirit  of  God, 
let  his  heart  be  filled  with  zeal  for  the  glory  of 
God,  and  let  him  trust  in  the  promised  aid  of  the 
Holy  Spirit,  and  he  may  be  sure  that  the  people 
will  hear  him  gladly. 


OBJECTIONS   TO  AND   UTILITY   OF 
HOMILETICAL    CULTURE 


CHAPTER   III 

OBJECTIONS  TO  AND  UTILITY  OF  HOM- 
ILETICAL   CULTURE 

We  shall  now  consider  objections  to  the  study  of 
homiletics,  i.  e.,  the  use  of  rhetoric  in  the  construc- 
tion of  reHgious  discourse.  Our  design  in  stating 
these  is,  of  course,  to  refute  them ;  but  our  uhimate 
and  main  design  is  to  reveal  more  fully  the  nature 
and  importance  of  the  rhetorical  presentation  of 
practical  truth.  Objections  to  any  system  tend  to 
explain  it.  A  person  who  thoroughly  understands 
a  subject  should  be  competent  to  speak  for  or  against 
it.  Rhetoric  has  often  been  blamed  for  making  the 
worse  seem  the  better  part.  But  this  is  not  a  rhe- 
torical but  a  moral  fault,  which  no  good  man  will 
commit.  Let  truth  and  error  have  an  equally  fair 
representation,  truth  must  have  the  advantage  as  it 
is  stronger  than  error. 

(i)  Many  consider  rhetorical  art  dishonorable, 
because,  they  say  it  blinds  the  judgment,  excites  pas- 
sions, impairs  self-control,  and  moves  the  hearer 
sometimes  like  a  machine.  Hence,  those  who  hold 
this  opinion  think  that  the  understanding  alone 
should  be  addressed. 

In  this  there  is,  no  doubt,  a  mixture  of  truth  and 
error.    But  it  is  easy  to  see  that  this  is  the  perver- 

55 


56  SYSTEMATIC   HOMILETICS 

sion  of  rhetorical  skill.  To  say  that  it  is  liable  to 
abuse  is  no  valid  argument  against  anything,  es- 
pecially its  legitimate  use.  It  is  surely  wrong  to  ex- 
cite violent  and  ungovernable  passion.  But  such 
passion  is  of  no  use  at  all  to  one  who  preaches  the 
Gospel,  and  seeks  to  accomplish  a  good  moral  pur- 
pose. Still,  the  objection  is  valid  against  all  direct 
excitation  of  passion,  all  sensationalism,  and  the 
use  of  cunning  and  deceptive  tricks. 

If  you  use  the  instrumentality  of  truth,  especially 
religious  truth,  and  apply  it  to  the  understanding, 
no  compulsion,  in  this  case,  can  be  exercised.  You 
excite  in  this  way  moral  feelings  which  are  volun- 
tary. The  hearer  has  self-control.  He  is  willing 
to  be  thus  influenced ;  he  feels  that  his  personal  lib- 
erty is  respected.  He  feels  that  the  excitation  is 
wholesome  and  salutary.  If  he  is  a  good  man,  or 
desires  to  become  a  good  man,  he  is  grateful  for  it. 

When  people  hear  the  Gospel  preached  they  de- 
sire to  feel  its  influence  in  their  hearts.  If  a  preacher 
cannot  so  present  it  as  to  excite  religious  affection, 
they  feel  that  he  is  not  competent  to  edify  them. 
This  is  the  opinion  of  intelligent  Giristians.  The 
excitation  of  religious  feeling  does  not  interfere  with 
a  man's  liberty.  Indeed,  the  mind  is  never  conscious 
of  greater  freedom  than  when  influenced  by  the 
excitation  of  religious  affection. 

I  would  not  assent  to  Archbishop  Whately,  who 
contends  that  there  is  no  use  in  seeking  to  excite  a 
man's  feelings  directly,  as  he  is  then  put  on  his 
guard,  and  he  will  resist  the  excitation ;  hence  you 
must  trust  rather  to  a  side-thrust,  taking  him  una- 


HOMILETICAL   CULTURE  57 

wares.  I  entirely  disclaim  such  a  sentiment.  If  I 
wish  to  excite  pious  and  benevolent  affection,  I  am 
quite  willing-  that  my  hearers  should  understand 
this.  I  would  address  them  in  such  a  way  as  to  se- 
cure their  assent  from  the  beginning.  No  man  can 
be  made  better  against  his  will.  Christ  makes  men 
willing  in  the  day  of  His  power.  Compulsion  is 
entirely  out  of  place  in  the  sphere  of  religious  af- 
fection. You  cannot  compel  a  man  to  love  God  and 
hate  evil.  You  cannot  compel  a  man  to  repent  of 
sins.  Before  he  can  repent,  he  must  have  a  true 
sense  of  sin  and  an  appreciation  of  the  mercy  of 
God  in  Christ.  I  should  be  quite  willing  that  my 
hearers  should  understand  at  the  outset  what  affec- 
tions I  desire  to  excite  in  their  minds.  But  I  would 
not  expressly  tell  them,  as  it  would  be  unrhetorical, 
as  it  would  anticipate  the  interest  of  the  sermon. 

Many  say  that  religion  should  not  be  presented  in 
such  a  way  as  to  excite  emotion,  because  there  are 
many  whose  minds  have  been  unhinged  by  religion, 
who  are  now  in  lunatic  asylums.  But  I  deny  that 
true  religion,  properly  presented,  ever  made  any  per- 
son insane.  Its  tendency  is  the  opposite.  It  is  fitted 
to  relieve  the  conscience  of  a  load  of  guilt,  to  de- 
liver it  from  the  disquieting  reign  of  sin,  to  bring 
it  into  the  enjoyment  of  inward  peace  and  of  peace 
with  God,  to  dispel  the  darkness  of  the  future  and 
to  irradiate  it  with  the  light  of  Heaven,  e.  g.  Our 
Lord's  miracles.  It  must  be  a  sad  perversion  of  this 
religion  to  present  it  in  such  a  manner  as  to  produce 
insanity.    Further,  it  is  not  the  rhetorical  presenta- 


58  SYSTEMATIC    HOMILETICS 

tion  of  truth  that  has  a  tendency  to  unhinge  any 
man's  mind.    Persuasive  eloquence  is  not  to  blame. 

The  thing  that  has  a  tendency  to  unhinge  men's 
minds  is  to  present  to  the  mind  vivid  pictures  of 
physical  torture,  and  that  to  last  forever.  But  fear 
of  suffering  is  not  a  religious  feeling  at  all ;  it  is 
common  to  us  with  the  inferior  animals.  Religion 
shows  the  evil  of  sin  and  the  misery  of  guilt  on  the 
conscience,  and  of  the  reign  of  sin  in  the  soul.  This 
is  a  rational  and  moral  fear.  It  is  awakened  by 
dealing  with  the  understanding  and  conscience.  It  is 
a  fear  for  which  the  Gospel  provides  a  complete  anti- 
dote. The  Gospel  reveals  the  great  atonement  that 
can  take  all  our  guilt  away ;  it  provides  the  means  by 
which  the  soul  can  be  delivered  from  its  power,  and 
brought  into  the  enjoyment  of  the  favor  of  God.  The 
man  discovers  a  moral  element  in  his  misery  and  is 
thus  prepared  to  consider  a  moral  remedy.  You  may 
excite  as  much  fear  as  you  can,  provided  it  is  fear 
of  a  moral  nature,  excited  by  Gospel  truth  brought 
into  contact  with  the  understanding  and  the  con- 
science ;  and  provided  that  you  excite  the  fear  for 
the  express  purpose  of  hading  persons  to  embrace 
the  blessed  remedy,  which  will  deliver  them  from  all 
their  fears. 

(2)  It  is  said  that  this  study  is  useless  because 
many  effective  and  successful  preachers  never  prose- 
cuted it. 

This  is  not  a  valid  objection.  The  effect  of 
preaching  is  in  the  heart  mainly.  Hence  it  is  in- 
visible.    Besides,  if  they  are  so  specially  successful 


HOMILETICAL   CULTURE  59 

this  is  no  valid  objection  to  rhetoric,  if  they  con- 
struct their  effective  discourses  according  to  rhe- 
torical principles.  Men  of  ability  reason  correctly, 
although  they  have  never  studied  logic.  Such  rea- 
soning is  according  to  nature.  It  is  genius.  But 
all  men  have  not  genius.  There  is  an  element  of 
presumption  in  this.  Those  who  use  it  as  a  reason 
why  they  should  not  study,  virtually  lay  claim  to 
genius.  Even  genius  may  be  corrected,  and  great 
ability  may  be  guided.  If  a  man  possess  genius 
he  should  certainly  cultivate  it.  Genius  does  not 
exempt  from  suitable  study. 

(3)  It  is  said  that  homiletics  hampers  the 
preacher. 

This  is  impossible  if  its  principles  are  sound.  It 
will  not  hamper  but  educate.  Empirical  rules  may 
hamper,  but  sound  principles  cannot.  It  is  strange 
that  a  preacher  so  eminent  as  Dr.  J.  W.  Alexander 
should  make  this  objection.  But  we  should  know 
to  what  books  on  homiletics  he  referred.  Besides, 
although  Dr.  Alexander's  sermons  are  excellent,  yet 
careful  examination  will  reveal  that  if  they  had  been 
accurately  conformed  to  correct  rhetorical  principles 
they  would  have  been  better  than  they  are. 

Moreover,  it  is  absurd  to  say  that  scientific  rhe- 
torical principles  can  hamper  a  speaker.  It  will  not 
hamper  him  to  convince  him  that  he  must  have  a 
definite  and  worthy  purpose  in  speaking,  that  he 
must  have  suitable  material  clearly  and  correctly 
arranged  in  order  to  gain  his  purpose,  and  that  he 
must  satisfy  the  understanding  before  he  seeks  to 


6o  SYSTEMATIC   HOMILETICS 

excite  emotion,  and  must  excite  emotion  before  he 
can  influence  the  will.  These  are  the  fundamental 
principles  of  persuasive  discourse.  Would  a  person 
experience  greater  freedom  were  he  allowed  to  deal 
first  with  the  will  by  exhortation,  and  then  seek  to 
produce  excitation  and  conclude  with  a  calm  ad- 
dress to  the  understanding?  As  well  might  an  archi- 
tect demand  liberty  to  make  a  pyramid  stand  on  its 
apex,  or  a  church  upon  its  steeple.  No  wonder  that 
Voltaire  considered  it  an  evidence  of  the  inspiration 
of  the  Bible  that  it  had  so  long  survived  the  treat- 
ment that  it  had  received  from  its  preachers. 

(4)  The  fourth  objection  is  much  more  serious, 
as  it  is  of  a  religious  nature  and  has  often  been 
insisted  on.  It  is  said  that  the  study  of  homiletics 
is  irreligious,  as  it  implies  trust  in  artificial  rhetoric, 
instead  of  trust  in  the  Holy  Spirit. 

But  rhetoric  is  not  artificial  in  a  bad  sense,  i.  e., 
as  opposed  to  natural,  because  the  rhetorical  is  the 
most  natural  form  of  discourse.  Persons  reasoned 
correctly  before  logic  was  invented ;  they  spoke  per- 
suasively before  rhetoric  was  discovered ;  and  they 
composed  grammatically  before  grammars  were  con- 
structed. In  these  cases  nature  was  followed.  Hence 
when  a  man  reasons  correctly,  speaks  persuasively 
and  grammatically,  his  discourse  is  in  the  best  sense 
natural.  An  ill-constructed  sermon  is  uninterest- 
ing, and  it  is  repugnant  to  right  feeling  and  purpose ; 
it  displeases  everyone,  hence  it  must  be  unnatural. 
A  good  discourse  is  a  noble  work  of  art  and  can- 
not be  otherwise.    If  a  man  invents  a  subject  and 


HOMILETICAL   CULTURE  6i 

elaborates  it  in  his  own  mind  and  adapts  it  to  the 
practical  end  he  has  in  view  and  has  his  heart  en- 
flamed  by  it,  it  is  a  work  of  art.  The  only  way  in 
which  he  can  make  a  discourse  that  is  not  a  work  of 
art  is  to  take  the  first  view  of  a  text  that  occurs 
to  him,  and  then,  without  plan  or  meditation,  to 
state  thoughts  that  happen  to  occur  to  him,  and  these 
confused  and  incoherent. 

Besides,  homiletical  skill  is  quite  compatible  with 
trust  in  Divine  grace.  An  ignorant  man  is  as  likely 
as  an  educated  man  to  trust  in  his  own  powers. 
There  is  nothing  in  proper  intellectual  culture  in- 
compatible with  entire  trust  in  God  to  give  testimony 
to  the  word  of  His  grace.  It  is  not  relevant  in  this 
connection  to  quote  the  Lord's  saying  to  the 
Apostles,  that  when  brought  before  governors  and 
kings  for  his  sake  they  should  take  no  thought  how 
or  what  they  should  speak.  If  ordinary  preachers 
understand  this  as  referring  literally  to  themselves, 
they  cannot  expect  the  fulfillment  of  the  Lord's 
promise  until  they  are  arrested  and  brought  before 
governors  and  kings.  Besides,  if  it  forbids  the  study 
of  rhetoric,  it  forbids  also  the  study  of  the  Scrip- 
tures or  of  theology,  as  they  were  not  merely  to 
take  no  thought  how  they  should  speak,  but  also 
what  they  should  speak. 

Before  concluding  this  part,  I  wish  to  show 
the  utility  of  homiletical  culture  to  the  ministry. 
This  is  amply  attested  by  the  declaration  of  the 
ablest  preachers.  They  acknowledge  that  those 
admirable  discourses  that  seem  like  the  inspiration 


62  SYSTEMATIC    HOMILETICS 

of  genius,  are  the  fruit  of  persevering  study,  and  of 
private  and  protracted  meditation  and  prayer.  Their 
extensive  and  various  reading,  their  observation  of 
nature  and  of  man,  personally  and  socially,  are  in- 
telligently and  purposely  made  subservient  to  the 
interest  and  power  of  their  preaching.  There  are 
also  various  special  reasons  why  homiletical  skill 
should  be  acquired  at  any  cost. 

One  is  that  the  Gospel  should  be  preached  as  cor- 
rectly and  powerfully  as  possible.  This  is  due  to  the 
subject  itself,  to  the  end  contemplated,  and  to 
preaching  as  a  divine  institution.  The  preaching  of 
the  Gospel  is,  according  to  the  Apostles,  the  most 
important  work  of  the  ministry.  They  place  it  above 
government,  sacraments  and  the  care  of  the  poor 
(Eph.  Ill  :8,  I  Cor.  I  :I7,  Acts  VI  -.4) .  It  is  a  mis- 
take when  a  minister  spends  nearly  all  his  time  in 
acquiring  knowledge,  and  little  or  none  in  acquiring 
the  art  of  communicating  it. 

Another  reason  is,  that  preaching  does  not  in  gen- 
eral seem  to  give  satisfaction.  The  reasons  for  this 
are  not  hard  to  find. 

One  is  that  acceptable  preaching  is  now  more  dif- 
ficult than  ever.  This  is  largely  due  to  the  diffusion 
of  education  and  general  information.  Besides,  the 
preacher  has  to  compete  for  influence  with  daily 
newspapers,  public  lectures  elaborately  prepared,  and 
sermons  by  popular  and  gifted  preachers  who  are 
capable  of  occasional  and  special  eflForts.  It  indi- 
cates weakness  when  ministers  complain  of  the  in- 
fluence of  the  press.  There  is  no  fear  that  the  press 
will  ever  supersede  the  pulpit.     In  the  Dark  Ages, 


HOMILETICAL   CULTURE  63 

when  there  was  no  press,  there  was  no  preaching; 
now  while  presses  arc  muItipHed  there  is  more 
preaching  than  ever.  Truth  presented  by  the  living 
voice  of  the  preacher  and  by  his  expressive  counte- 
nance, has  an  immense  advantage  over  what  is  pre- 
sented on  a  printed  page. 

Another  reason  is  to  be  found  in  the  spirit  of  the 
age.  This  is  an  age  of  extraordinary  excitement  in 
all  departments  of  thought  and  activity ;  and  hence 
it  complains  of  lack  of  zeal  in  the  pulpit.  It  is  also 
an  age  of  skepticism.  Hence,  many  who  hate  evan- 
gelical doctrine  profess  aversion  only  to  the  manner 
of  preaching  it,  and  declare  that  preaching  has  lost 
its  power,  and  has  survived  its  interest  and  useful- 
ness. It  is  evident  that  preaching  is  now  in  a  state 
of  transition.  Hitherto  it  has  been  too  didactic. 
There  has  been  too  much  stiffness  and  formality  in 
the  construction  of  discourse,  and  in  the  announce- 
ment of  its  leading  divisions.  Its  address  has  been 
too  much  confined  to  the  understanding,  and  it  has 
demanded  an  amount  of  thought  and  attention  that 
people  are  unable  or  unwilling  to  give.  Thus,  it  is 
not  as  attractive  as  it  should  be. 

This  has  been  painfully  felt  by  preachers.  Con- 
sequently, many  have  had  recourse  to  external 
things  to  attract  and  interest,  such  as  artistic  music 
and  church  adornment.  Some  have  greatly  reduced 
the  amount  of  Scripture  truth  in  their  sermons, 
have  adopted  a  kind  word  painting  style,  a  the- 
atrical delivery  and  even  painted  scenery,  to 
illustrate    Scripture    themes.      Others,    despairing 


64  SYSTEMATIC   HOMILETICS 

even  of  such  attractions,  seem  to  put  forth  their  ut- 
most efforts  to  amuse  and  attract  the  young,  preach- 
ing to  them  specially,  forming  societies  among  them, 
and  furnishing  amusement  for  them  in  week-evening 
meetings,  thus  virtually  surrendering  all  hope  of 
doing  elderly  persons  any  good.  There  is  a  feeling, 
too,  that  a  crowd  must  be  collected,  that  people  must 
be  induced  to  come  to  church — as  if  they  are  to  con- 
vert one  another — while  there  is  less  thought  of 
edifying  them  there. 

Now,  all  these  means  of  contending  with  the  evil 
complained  of  are  based  on  the  fundamental  mistake 
that  there  is  anything  in  the  world  more  powerfully 
and  permanently  attractive  than  the  Gospel  of  God's 
grace.  Let  its  doctrines  be  presented  rhetorically, 
let  them  be  brought  into  living  contact  with  the 
whole  mind,  and  their  power  and  attraction  will  soon 
be  felt.  Paul's  remedy  for  those  who  will  not  en- 
dure sound  doctrine,  is  simply  to  preach  it  to  them  in 
season  and  out  of  season.  If  they  shrink  from  the 
labor  of  close  attention,  let  the  preacher  assume  this 
labor  by  studying  and  elaborating  his  ideas  so  that 
they  shall  become  as  clear  as  crystal,  and  shine  in 
their  own  light  and  beauty.  Let  the  preacher's  heart 
be  inflamed  with  the  truth  which  he  speaks ;  let  him 
have  confidence  in  his  office  and  doctrine,  and  in  the 
promise  of  the  Holy  Spirit  and  let  him  be  filled  with 
zeal  for  his  hearer's  welfare  and  God's  glory,  and 
then  he  may  expect  that  people,  instead  of  being  un- 
interested, will  have  their  hearts  burn  within  them. 
When  a  man  who  has  such  a  Gbspel  to  preach,  such 


HOMILETICAL   CULTURE  65 

a  remedy  to  present,  such  assurance  of  Divine  aid, 
complains  that  people  are  not  attracted  and  inter- 
ested, he  merely  condemns  himself.  Let  the  people 
be  taught  that  it  is  their  duty  and  privilege  to  attend 
church  to  worship  God;  and  not  merely  to  receive 
instruction  which  they  might  obtain  from  books,  but 
to  hear  the  truth  earnestly  proclaimed,  according  to 
Christ's  appointment,  and  officially  by  His  ambas- 
sadors ;  and  to  receive  those  spiritual  influences 
which  are  needed  and  promised  to  render  the  preach- 
ing of  the  Gospel  effectual  unto  salvation. 

The  remedy  for  this  state  of  things  is  to  be  found 
in  the  Gospel  itself.  The  Gospel  is  the  most  in- 
teresting thing  in  the  world.  It  is  also  the  most 
powerful.  It  is  our  sheet  anchor.  If  we  lose  it  we 
shall  be  cast  on  a  stormy,  rock-bound  sea,  without 
chart  or  compass  or  beacon.  Let  the  Gospel  be 
preached  fully  and  powerfully  in  its  bearing  on 
man's  life  and  his  eternal  destiny.  Let  it  be  applied 
to  the  conscience  and  heart ;  and  its  power  will  soon 
be  felt. 


SUBJECT    AND   TEXT 


S7 


CHAPTER   IV 
SUBJECT   AND  TEXT 

It  is  easy  to  see  that  if  a  man  is  to  speak  at  all  he 
must  have  a  subject;  and  this  subject  must  be 
definite  if  he  expects  to  produce  a  definite  impression. 
If  he  preaches  at  the  same  time  on  several  subjects, 
his  discourse  will  be  incoherent ;  if  he  preaches  with- 
out a  subject,  his  discourse  will  be  chaotic. 

The  subject,  being  generally  a  short  sentence,  is 
apt  to  be  overlooked.  But  it  is  far  more  than  an 
ordinary  sentence.  It  should  be  composed  with  the 
greatest  care;  nothing  essential  should  be  omitted, 
and  nothing  superfluous  should  be  added.  To  com- 
pose it  correctly  is  as  important  as  to  compose  the 
whole  discourse  correctly.  A  long,  verbose,  trailing, 
clumsy  subject  will  probably  lead  to  the  composition 
of  a  sermon  having  the  same  qualities. 

The  subject  should  contain  in  a  concentrated  form 
the  substance  of  the  whole  sermon,  with  all  its  in- 
terest, power  and  beauty.  Hence,  nothing  can  be 
legitimately  introduced  into  the  sermon  that  does  not 
explain,  prove  or  illustrate  the  subject.  Not  to  dis- 
tinguish a  subject  from  an  ordinary  sentence  is  as 
great  a  mistake  as  not  to  distinguish  an  acorn  from  a 
piece  of  wood  of  the  same  size  and  form.  Speaking 
figuratively,  were  you  to  view  the  subject  through 


70  SYSTEMATIC    HOMILETICS 

a  powerful  magnifying  glass,  you  should  be  able  to 
see  the  whole  sermon,  in  its  grand  outlines,  at  least. 

Of  course  the  invention  of  the  subject  must  re- 
quire a  great  and  sometimes  protracted  effort.  It  is 
a  work  of  creative  power.  By  this  process  the  ma- 
terial you  have  in  your  mind,  or  which  you  can  ob- 
tain from  external  sources,  is  that  upon  which  the 
inventive  faculty  is  exercised.  When  this  faculty  is 
intelligently  exercised,  a  confused  mass  is  reduced  to 
order,  symmetry  and  beauty.  The  great  labor  con- 
nected with  the  making  of  a  sermon  is  then  accom- 
plished. What  remains  to  be  done  is  a  labor  of  love, 
and  it  is  performed  with  ease  and  alacrity.  The  ser- 
mon will  then  be  the  preacher's  own,  bearing  the 
impress  of  his  mind ;  and  the  delivery  of  it  will  be 
natural  and  impressive. 

It  can  easily  be  seen  that  it  is  not  proper  to  ask  a 
man  to  invent  a  subject  instantly.  This  is  not  a 
legitimate  test  of  knowledge  or  ability.  Invention 
may  sometimes  occur  with  the  velocity  and  vivid- 
ness of  a  flash  of  lightning;  at  other  times  it  may  re- 
quire days  or  weeks.  Much  time  and  labor,  there- 
fore, must  be  devoted  to  the  invention  of  the  sub- 
ject. The  mental  conflict  involved  in  this  process 
is  due  to  the  exercise  of  creative  power,  and  it  is  the 
condition  of  the  preacher's  inspiration,  of  the  ease 
with  which  he  will  compose  and  remember  his  ser- 
mon, and  of  the  effective  manner  in  which  he  will 
deliver  it.  To  shirk  this  labor  must  be  fatal  both 
to  personal  improvement,  and  to  powerful  and  effect- 
ive preaching. 


SUBJECT   AND   TEXT  71 

There  are  various  things  in  favor  of  having  a  text 
as  well  as  a  subject.  Our  Lord  in  the  synagogue 
at  Nazareth  set  the  example  of  preaching  from  a 
text.  Luke  IV:i6.  The  Apostles  also  used  texts, 
necessarily  taken  from  the  Old  Testament,  as  they 
had  to  prove  that  Jesus  was  the  Christ  or  Messiah. 

Paul's  discourse  at  Athens  was  an  exception.  He 
had  no  text.  This  was  due  to  the  character  of  his 
audience,  and  also  to  the  circumstance  that  they  were 
not  acquainted  with  the  Old  Testament.  The  fact 
that  the  Lord  and  His  Apostles  preached  on  texts 
found  in  the  Old  Testament  shows  the  relation  in 
v/hich  the  Old  Testament  stands  to  the  New,  and 
also  the  permanent  value  of  the  former.  It  has  man- 
ifest advantages. 

(i)  It  places  a  preacher  in  his  true  position  as 
a  minister  of  the  Word.  It  reminds  him  that  he  is 
not  to  preach  his  own  speculations,  or  take  into  the 
pulpit  anything  he  pleases,  but  to  preach  the  preach- 
ing that  the  Lord  bids  him.  If  a  man  introduces 
non-Scriptural  themes  into  the  pulpit,  the  text  lying 
before  him  rebukes  his  presumption.  It  teaches  him 
to  be  humble  and  to  feel  his  accountability  to  God. 

(2)  It  also  imparts  authority  to  the  sermon. 
The  sermon  is  not  only  confirmed  by  the  general 
testimony  of  Scripture ;  but  there  is  express  and  di- 
rect authority  in  the  text  in  which  the  preacher  finds 
his  subject.  This  is  fitted  to  make  the  people  take 
heed  to  what  they  hear;  and  also  to  give  confidence 
to  the  preacher,  who  preaches  not  in  his  own  name, 
but  in  the  name  of  the  Lord,  who  has  promised  to 
give  testimony  to  the  word  of  His  grace. 


72  SYSTEMATIC    HOMILETICS 

(3)  There  is  another  advantage  in  preaching 
from  texts.  It  gives  endless  variety,  which  char- 
acterizes both  the  Word  and  works  of  God.  It  also 
teaches  the  preacher  to  present  the  Gospel  as  it  is 
set  forth  in  the  Word  of  God.  This  freshness  or 
variety  is  not  so  manifest  as  it  should  be,  because 
preachers  are  not  careful  to  find  in  the  text  the 
specific  subject  which  it  contains,  and  that,  too. 
modified  and  colored  by  its  environment.  Frequently 
the  same  subject  is  preached  from  a  great  many 
texts,  making  the  same  thing  over  and  over  again, 
no  matter  what  the  text  may  specially  mean. 

If  a  subject  as  well  as  a  text  is  required,  it  may 
be  asked,  "why  are  many  good  sermons  preached 
merely  on  texts?"  In  many  sermons  the  subject  is 
latent;  it  is  present,  although  not  enunciated.  On 
the  other  hand,  there  are  many  texts  that  have  unity 
and  rhetorical  structure.  Consequently  if  a  man  ad- 
heres faithfully  to  his  text  he  will  make  a  good  ser- 
mon. 

But  even  when  a  text  has  the  form  of  a  subject, 
invention  is  still  needed,  e.  g.  "By  grace  ye  are 
saved,  "Salvation  is  gratuitous."  But  the  ques- 
tion is,  how  is  this  to  be  discussed?  Is  the 
gratuitous  nature  of  salvation  to  be  analyzed?  Or 
is  the  statement  to  be  proved  ?  In  what  form  or  by 
what  arguments  is  it  to  be  discussed?  Hence,  even 
when  the  text  has  the  form  of  a  subject,  there  is 
still  need  of  invention.  The  matter  has  still  to  be 
taken  up  and  elaborated  in  the  mind.  The  subject 
must  have  unity,  as  will  be  explained  in  due  time. 


SUBJECT   AND   TEXT  73 

But  how  can  a  person  see  that  there  is  unity  in  the 
parts,  if  he  does  not  perceive  parts  at  all?  Thus 
the  subject  is  organic  in  its  structure. 

The  distinction  between  text  and  subject  can  best 
be  made  plain  by  examples.  When  examples  are 
given  a  method  of  discussion  will  generally  be  found 
stated  in  these,  but  we  shall  use  them,  at  present, 
merely  to  show  the  difference  between  a  text  and  a 
subject.  Method,  properly  so  designated,  belongs  to 
the  second  part.  Hence,  we  do  not  want  to  an- 
ticipate the  discussion  of  it  now.  We  state  the  ex- 
amples fully  to  make  them  clearer  and  also  to  pre- 
pare examples  of  method  to  be  used  subsequently. 

We  would  state,  incidentally,  that  when  we  pre- 
sent methods  it  is  not  specially  to  furnish  models 
on  which  sermons  may  be  constructed,  but  to  en- 
deavor to  assist  in  acquiring  such  knowledge  and 
skill  as  shall  enable  the  preacher  to  construct  meth- 
ods for  himself  suited  to  his  own  resources,  tastes 
and  spiritual  perception  at  the  time  of  writing. 

Our  meaning  may  be  better  understood  by  relat- 
ing a  conversation  which  I  had  with  a  professor  of 
systematic  theology,  one  of  the  ablest  theologians 
whom  I  have  ever  met  and  one  who  taught  homi- 
letics.  He  said  that  he  had  not  dealt  with  rhetorical 
principles  at  all ;  but  he  had  suggested  a  great  many 
good  texts  and  had  divided  them  for  the  students, 
so  that  they  might  find  in  the  class  matter  enough 
for  the  first  year  of  their  ministry. 

Now  this  looks  like  filling  a  tank  or  cistern  that 
will  soon  dry  up,  instead  of  opening  up  a  perennial 


74  SYSTEMATIC    HOMILETICS 

fop,ntam,  that,  although  tiny  at  first,  will  increase 
in  width  and  depth  throughout  its  entire  course. 

Examples:  Heb.  XII:  14.  Were  you  to  take  this 
for  your  text,  what  would  the  subject  properly  be? 
You  might  say,  to  follow  peace  and  holiness.  But 
peace  between  man  and  man,  and  holiness  are  differ- 
ent things.  Thus  you  could  not  have  strict  unity, 
were  you  to  discuss  both  exhortations. 

You  might,  indeed,  find  two  independent  subjects 
in  the  text,  on  each  of  which  you  could  make  a  ser- 
mon, because  both  are  separately  inculcated  in  the 
Word  of  God. 

If  you  are  to  take  the  whole  text  you  must  find 
some  connection  between  these  exhortations.  They 
are  clearly  not  co-ordinate,  but  the  latter  may  very 
properly  modify  the  former.  We  know  the  quarrel- 
some nature  of  these  Jews,  their  special  and  implaca- 
ble hostility  to  the  Gentiles.  In  this  way  they  con- 
stantly brought  themselves  into  trouble.  Even  Jew- 
ish Christians,  according  to  the  Apostle  James,  were 
to  blame  for  this.  It  was  necessary,  therefore,  as 
Peter  shows,  that  they  should  become  peaceable  citi- 
zens in  the  countries  in  which  they  were  dispersed. 
They  are  thus  exhorted,  as  earnestly  as  possible,  to 
follow  peace  with  all  men.  The  word  used  is  diokete 
i.  e.,  to  pursue  it  as  hunters  pursue  wild  beasts,  or 
as  persons  pursue  criminals  or  debtors. 

Now,  if  it  was  their  duty  to  follow  peace  thus, 
they  might  seek  to  conform  to  heathenish  practices 
and  burn  incense  before  idols.  Or  thev  might,  for 
the  sake  of  peace,  conceal  their  principles,  as  very 


SUBJECT   AND    TEXT  75 

many  did  in  Elijah's  time,  to  escape  the  bloody  per- 
secution of  Jezebel.  The  second  exhortation  corrects 
this  and  declares  that  they  must  not  sacrifice  prin- 
ciple or  a  good  conscience,  for  "without  holiness  no 
man  shall  see  the  Lord." 

There  is  tremendous  pressure  here.  They  were 
to  pursue  peace  as  earnestly  as  possible,  to  sacrifice 
their  interests,  their  comforts  and  even  life  itself, 
if  need  be,  but  not  to  sacrifice  religious  principle  as 
they  hoped  to  be  admitted  into  Heaven.  There  is 
here  a  limitation,  a  line  drawn,  beyond  which  they 
must  not  go.  But  this  very  limitation  shows  the 
intense  earnestness  with  which  peace  must  be  pur- 
sued. 

You  see  then  the  difference  between  a  text  and 
a  subject.  The  concise  text  actually  contains  three 
subjects,  any  one  of  which  may  be  legitimately 
preached  on,  although  the  last  is  the  specific  subject 
of  the  text,  and  fairly  exhausts  it.  If  you  do  not 
make  the  distinction  pointed  out  you  will  probably 
be  involved  in  hopeless  confusion. 

John  III  :i6  has  been  discussed  thus  :  "The  giver, 
the  gift,  the  motive  in  bestowing  it,  the  design  in 
bestowing  it,  the  condition  to  be  complied  with  on 
our  part." 

It  is  easy  to  see  that  there  is  no  definite  subject 
here  stated.  There  is  merely  a  division  of  the  words 
of  the  text.  This  method  is  purely  mechanical  and 
requires  neither  logic  nor  rhetoric.  But  a  subject  is 
expressly  stated  in  the  text ;  it  is,  "God's  great  love 
to  sinners,  evinced,  first,  by  the  gift  of  His  Son; 


76  SYSTEMATIC   HOMILETICS 

second,  by  His  design  in  bestowing  this  gift."  This 
subject  is  plainly  suggested  by  the  Lord  Himself. 
His  design  is  to  prove  the  greatness  of  God's  love  to 
our  sinful  race. 

There  are  two  proofs  of  the  love  of  God.  One 
is  the  gift,  elsewhere  called  "His  unspeakable  gift," 
involving  the  greatest  sacrifice  that  could  be  made. 
He  gave  Him  to  death  for  us.  He  was  most  dear 
to  His  Father,  His  only  begotten  Son — a  Son  who 
stood  in  a  relation  to  God  in  which  no  creature,  how- 
ever exalted,  could  stand.  The  other  proof  is  fur- 
nished by  the  blessedness  which  He  procured  for  His 
people — stated  both  negatively  and  affirmatively. 

The  one  proof  may  be  called  proximate,  the  other 
ulterior.  The  great  gift  is  enhanced  by  the  freenes? 
of  it.  It  is  bestowed  upon  all  who,  by  faith,  accept 
it.  Still  we  cannot  co-ordinate  this  with  the  other 
two  proofs.  This  eternal  life  would  still  be  an  un- 
speakably great  gift,  should  a  man  give  all  his  prop- 
erty to  procure  it,  or  lay  down  his  life  for  it,  as  great 
numbers  of  martyrs  have  done. 

But  the  acceptance  of  it  by  faith,  as  a  gratuitous 
thing,  might  properly  form  an  application  of  the 
subject.  The  other  method  suggested,  although  rhe- 
torically possible,  would  have  the  disadvantage  of 
obscuring  the  greatness  of  the  love  of  God,  which 
is  our  Lord's  prominent  idea.  The  grand  idea  un- 
derlying the  whole  is  that  it  is  essential  to  love  to 
make  sacrifices  for  its  objects,  or  to  be  willing  to  do 
so,  and  also  to  desire  and  seek  their  happiness.  This 
is  the  nature  of  all  the  love  that  is  worthy  of  the 
name.    Love  is  the  opposite  pole  to  selfishness. 


SUBJECT   AND   TEXT  yy 

It  is  clear  that  the  preacher  should  find  his  subject 
in  the  specific  and  most  important  idea  in  his  text  ; 
and  that,  too,  colored  or  modified  by  its  environment. 
This  is  the  way  to  treat  the  text  respectfully.  It 
is  the  only  way  in  which  you  can  secure  in  your 
preaching  the  endless  variety  that  is  contained  in 
the  Word  of  God,  and  avoid  the  danger  of  preach- 
ing on,  and  endlessly  repeating,  mere  commonplaces. 

On  the  principle  now  stated  it  is  clear  that  the 
subject  of  our  text  is  not  faith,  but  the  greatness  of 
the  love  of  God  and  the  most  conclusive  proof  of  it, 
If  you  wish  to  preach  on  faith,  you  will  find  plenty 
of  texts  in  which  it  is  the  specific  and  most  promi- 
nent idea. 

Luke  XIV:i5-24:  Subject,  "The  refusal  of  the 
invitation  on  the  part  of  those  addressed,  is  the  only 
thing  that  will  finally  exclude  from  the  blessedness 
of  the  Kingdom." 

Prove  first. — That  the  things  that  are  generally 
supposed  to  exclude  are  no  obstacles ;  second,  that 
those  first  invited  reveal  this  in  their  apology  which 
refers  only  to  worldliness.  The  men's  words  were 
not  intended  to  change  the  subject,  but  were  sug- 
gested by  the  Lord's  statement.  The  Lord  had 
spoken  of  a  recompense  at  tlie  resurrection  of  the 
just,  i.  e.,  an  invitation  to  a  far  better  feast.  Christ 
is  the  servant ;  there  was  only  one  at  the  great  feast. 
His  glory  shines  forth  at  the  22d  verse. 

Many  think  that  they  will  be  excluded  by  per- 
sonal unworthiness,  want  of  provision  for  so  many, 
want  of  willingness  on  the  part  of  the  Host.     The 


78  SYSTEMATIC   HOMILETICS 

parable  excludes  all  these  things.  The  persons  in- 
vited virtually  admit  that  the  love  of  the  world  is 
the  reason  for  not  accepting  the  invitation.  Their 
own  words  indicate  this. 

Application:  Blessedness  freely  ofifered.  Folly 
of  neglecting  the  great  salvation.  Still  we  hear  the 
kind  and  pressing  invitation. 

This  is  entirely  difTerent  from  a  sermon  I  heard 
Some  time  ago.  The  preacher  discussed  the  text  thus : 
First,  the  speaker;  second,  the  person  spoken  to; 
third,  the  thing  spoken.  The  thing  spoken  is  surely 
the  subject  here.  This  style  of  preaching  was  very 
common  a  century  ago  in  Scotland.  I  did  not  think 
that  a  single  case  of  it  had  survived  until  this  date. 

Should  one  wish  to  preach  on  the  17th  verse  he 
might  consider : 

1.  The  Exhortation,  "Come  to  the  prepared 
feast." 

2.  Enforce  the  exhortation  by  showing  that  your 
hearers,  no  matter  what  their  character  may  be. 
should  consider  themselves  invited ;  and  also  by 
showing  that  the  invitation  is  in  every  respect  most 
reliable  and  encouraging,  as  it  is  given  by  God  Him- 
self. 

Proverbs  XXIII  :i7-i8. 

The  invention  of  the  subject  is  important  here. 
I  seize  the  fear  of  God  as  the  central  thing  here ; 
and  from  this  I  develop  a  rhetorical  subject.  This 
takes  up  all  that  is  in  the  text,  and  presents  it  in  a 
manner  suited  to  popular  apprehension  and  impres- 
sion. 


SUBJECT   AND    TEXT  79 

"The  nature  of  this  fear  in  a  truly  religious  mind ; 
and  the  blessedness  flowing  from  its  influence." 

I.  There  is  the  fear  of  offending  God  and  its  con- 
sequences, (a)  God  is  a  being  of  infinite  greatness 
and  excellence.  He  is  very  near  to  us.  He  is  infinite 
in  holiness.  There  is  nothing  in  the  Gospel  to  dimin- 
ish this  religious  fear :  God  in  applying  the  remedy 
renews  the  heart  and  puts  this  fear  into  it.  (b)  Fear 
of  the  consequences  of  offending  God ;  the  loss  of 
God's  favor,  the  injury  and  ruin  of  the  mind  itself. 

II.  "The  blessedness  flowing,  etc."  (a)  It  sup- 
presses all  envious  and  disquieting  feelings,  (b) 
Produces  assurance  that  all  things  will  end  well,  that 
our  hopes  will  not  be  blasted.  Improvement — How 
anxious  should  we  be  to  possess  this  holy  affection. 
How  sad  is  the  condition  of  mind  in  which  there  is 
no  fear  of  God. 

This  method  will  produce  an  impression  such  as 
cannot  be  made  by  explaining  the  words  as  they 
stand  in  the  text.  To  secure  unity  in  this  and  in 
many  similar  cases,  it  is  necessary  to  subordinate 
one  or  more  topics  to  another,  which  is  made  su- 
preme. This  subordination  is  not  disrespectful  to 
such  topics,  as  it  is  not  ethical  but  purely  rhetorical. 
This  will  be  explained  in  due  time. 

Gal.  1 :  4,  5.  "The  supreme  importance  of  being 
rescued  from  this  present  evil  world,"  i.  e..  The 
world  of  mankind  in  its  sinful  state. 

I.  Christ  gave  himself  for  our  sins  to  deliver  us 
from  this  present  evil  world :    (a)  viewed  as  guilty 


8o  SYSTEMATIC   HOMILETICS 

before  God;  (b)  as  sinful  or  morally  corrupt;  (c) 
as  miserable. 

II.  Such  deliverance  is  most  desirable  in  its  own 
nature.  Other  things  may  help  us  to  realize  this; 
Christ  gave  himself  for  our  sins  that  he  might,  etc. 
It  was  according  to  the  will  of  God  and  our  Father, 
and  most  glorifying  to  Him.  Improvement — We 
must  either  be  rescued  or  ruined.  Christians  should 
estimate  the  greatness  of  salvation  by  what  Christ 
thought  of  it,  and  suffered  for  it. 

The  subject  here  stated  presents  the  substance 
and  spirit  of  the  text  in  a  practical  form.  And  it  in- 
cludes and  utilizes  all  that  is  stated  in  these  verses. 
When  this  is  done,  all  things  fall  into  their  proper 
positions  in  an  orderly  manner.  All  things  are  clear 
and  consecutive,  interest  is  increased  as  you  ad- 
vance, and  it  culminates  in  a  doxology.  Thus  you 
have  the  spirit  of  the  passage. 

Jer.  XXXI:  31-34- 

The  abounding  mercy  of  the  Lord  in  pardoning 
all  His  people's  sins  and  putting  His  law  in  their 
inward  parts  and  writing  it  in  their  hearts  is  the 
condition  of  their  perseverance  in  a  truly  religious 
life.  This  includes  all  that  is  stated  in  the  text,  and 
is  so  arranged  as  to  be  easily  discussed.  The  dis- 
cussion of  this  subject  is  fitted  to  make  a  deep  and 
permanent  impression  on  a  religious  audience. 

These  examples  are  sufficient  to  explain  and  illus- 
trate the  difference  between  a  text  and  a  subject,  no 
matter  how  long  a  text  may  be. 

The  matter  of  the  text  is  generally  in  a  concrete 


SUBJECT   AND   TEXT  8i 

form,  and  cannot  be  easily  discussed  or  proved.  It 
may  entirely  lack  unity  and  practical  aim.  Thus 
persons  who  have  only  texts — not  subjects — are  apt 
to  make  discourses  in  which  the  ideas  are  confused, 
incoherent,  and  aimless. 

On  the  other  hand,  the  subject  is  invented  out 
of  the  subject-matter  of  the  text.  It  is  to  this  ex- 
tent a  product  of  thought ;  it  is  elaborated  in  the  mind 
acting  according  to  the  laws  of  thought.  It  thus 
acquires  organic  structure ;  it  is  easily  analyzed  and 
proved ;  and  it  makes  an  impression  on  the  preach- 
er's heart,  and  thus  readily  follows  the  principles  of 
rhetoric.  Were  this  correctly  apprehended,  preach- 
ers would  soon  learn  to  present  everything  in  a  prac- 
tical or  rhetorical  aspect,  and  all  the  parts  of  dis- 
course in  one  field  of  view. 

In  this  way  a  great  amount  of  solid  doctrine  can 
be  presented  in  a  rhetorical  form  so  that  no  one  can 
ever  complain  of  lack  of  interest,  or  complain  that 
his  reasoning  powers  are  unduly  taxed,  or  that  the 
matter  is  too  didactic.  Many  seem  to  think  that  to 
make  a  discourse  rhetorical,  one  must  put  as  little 
Scripture  doctrine  into  it  as  possible.  They  seem 
to  consider  that  a  subject  is  merely  a  frame  on 
which  they  may  hang  their  ornaments  or  conceits. 
If  skill  in  this  department  is  not  acquired,  a  person 
will  be  apt  to  fall  into  a  didactic  or  a  sensational 
manner  of  preaching,  neither  of  which  is  rhetorical. 
The  distinction  insisted  upon  between  a  text  and  a 
subject  is  of  great  value  to  the  sermonizer.     The 


82  SYSTEMATIC    HOMILETICS 

difference  consists  not  in  substance  so  much  as  in 
rhetorical  form. 

Many,  glorying  in  their  mental  indolence,  are  dis- 
posed to  say,  it  matters  not  what  the  form  may  be, 
if  we  present  an  abundance  of  edifying  matter.  As 
well  might  a  householder  make  a  great  feast  for 
his  friends,  pile  in  confusion  on  his  table,  fish,  and 
great  joints  of  meat,  and  vegetables  of  all  kinds — • 
some  parts  of  the  food  burnt  almost  to  a  cinder  and 
other  parts  raw — and  say,  "there  is  abundance  of 
good  food  for  you."  True,  but  his  guests  would  be 
disgusted,  they  would  have  no  relish  for  food  so 
badly  prepared ;  and,  even  if  they  could  find  some- 
thing to  eat  they  would  not  be  able  to  digest  it. 

A  subject  is,  to  a  certain  extent,  a  product  of 
thought.  It  is  easily  explained  or  proved,  and 
makes  an  impression  on  both  preacher  and  audi- 
ence. Hence,  although  the  invention  of  the  subject 
involves  a  great  and  protracted  mental  effort  or 
conflict,  yet  it  greatly  facilitates  the  construction  of 
a  sermon  and  the  remembering  and  delivering  of  it, 
It  is  time  and  labor  well  spent  and  is  the  condition 
of  the  improvement  which  should  be  manifest. 

Great  importance  is  attached  to  the  distinction 
between  a  text  and  a  subject.  Speaking  generally, 
there  is  practically  as  great  difference  as  there  is 
between  exegesis  and  rhetoric.  In  exegesis  you 
address  the  understanding,  in  rhetoric  you  address 
the  whole  mind — understanding,  sensibility  and  will. 
In  the  one,  you  seek  to  impart  instruction ;  in  the 
other,  you  seek  also  to  produce  an  impression. 


SUBJECT   AND  TEXT  83 

It  is  difficult  to  persuade  ministers  to  preach  on 
subjects,  and  equally  difficult  to  convince  them  that 
they  need  not  present  a  subject  in  a  dry,  abstract 
form.  They  shrink  from  this  because  it  requires 
the  invention  of  a  subject  out  of  the  matter  of  the 
text.  This  involves  great,  and  sometimes,  pro- 
tracted mental  effort.  It  is  a  great  blessing,  how- 
ever, that  the  Bible  does  not  contain  Subjects  but 
Matter  in  which  subjects  are  to  be  found.  Persons 
do  not  expect  to  find  nuggets  of  gold  and  precious 
stones  lying  on  the  surface  of  the  earth.  They  are 
willing  to  sink  deep  shafts  and  are  glad  when  they 
find  gold  or  diamonds  in  the  mine.  So  with  the 
discovery  of  precious  subjects  in  the  Word  of  God. 

The  distinction  now  indicated  between  the  sub- 
ject and  the  text  will  help  to  determine  the  relation 
in  which  they  should  stand  to  each  other.  Except 
in  a  few  cases  they  cannot  be  identical.  Hence  it 
is  not  necessary  that  the  subject  should  exhaust  the 
text,  although  the  discussion  must  exhaust  the  sub- 
ject. The  latter  is  due  to  the  very  nature  of  the 
subject  as  embodying  the  entire  matter  of  the  ser- 
mon in  a  concentrated  form.  Of  course,  if  the  sub- 
ject is  explanatory,  to  leave  out  one  or  two  of  the 
attributes  comprised  in  it  must  be  a  fatal  defect. 
For  example,  to  speak  of  the  love  of  God  and  to 
leave  out  the  element  of  complacency,  would  omit 
the  peculiar  affection  with  which  God  regards  His 
children,  so  far  as  they  are  sanctified  and  assimilated 
to  Himself.  To  speak  of  man  as  rational,  and  fail 
to  distinguish  his  active  powers  would  be  defective. 


84  SYSTEMATIC   HOMILETICS 

To  prove  only  a  part  of  a  complex  subject  would  be 
a  grave,  and  probably,  a  fatal  defect.  Therefore., 
the  subject  must  be  exhausted.  This  is  due  to  its 
very  nature  as  a  subject,  and  it  needs  no  proof.  But 
the  subject  need  not  exhaust  the  text. 

This  is  opposed  to  the  dictum  of  old  writers 
which  is  that  "A  sermon  must  give  the  entire  sense 
of  the  whole  text,  in  order  to  which  it  must  be  con- 
sidered in  every  view." 

Claude  was  a  French  pastor  and  one  of  the  oldest 
writers  on  homiletics.  His  design  in  the  dictum 
quoted  was  evidently  to  compel  preachers  to  adhere 
to  their  texts  as  closely  as  possible,  and  thus  secure 
evangelical  preaching.  Vain  hope !  Men  who  do 
not  love  evangelical  truth  cannot  be  held  by  me- 
chanical rules.  Yet  an  old  Scotchman,  being  asked 
if  his  pastor  were  sound,  replied,  "He  is  always 
sound  when  he  has  a  sound  text." 

To  present  a  text,  in  every  view,  is  in  many  cases 
a  rhetorical  impossibility.  Instead  of  doing  so,  you 
may  present  a  particular  aspect  of  it.  It  is  not  nec- 
essary that  a  subject  should  contain  a  proposition, 
yet  it  should  be  such  as  can  be  so  stated.  Claude 
also  contended  that  every  Subject  should  contain  a 
proposition,  such  phrases  as  "the  love  of  God," 
"precious  faith,"  "all  the  words  of  this  life,"  or  "obe- 
dience to  the  faith,"  etc.,  as  they  assert  nothing 
were  ruled  out  by  him.  But  this  is  unreasonable 
as  propositions  can  easily  be  made  out  of  these. 
You  can  analyze  the  love  of  God,  and  thus  assert 


SUBJECT   AND   TEXT  85 

its  constituent  attributes.  Or  you  may  present 
proofs  of  the  love  of  God. 

While  there  may  be  several  important  ideas  in 
a  text,  you  may  include  them  in  your  sermon  if 
you  can,  or  as  many  as  you  please.  But  you  need 
not  exhaust  your  text.  Its  full  meaning,  however, 
should  be  stated,  and  the  ideas  which  you  do  not 
intend  to  discuss  should  be  respectfully  waived.  We 
should,  however,  preach  only  on  the  main  idea  in  a 
text.  This  is  a  respectful  treatment  of  the  text.  To 
preach  on  a  subordinate  idea  is  not  so.  It  is  better 
to  select  a  text  in  which  the  subject  on  which  you 
wish  to  speak  is  the  leading  idea.  This  will  save  a 
great  deal  of  explanation. 

The  subject  should  preserve  the  individuality  of 
the  text.  This  will  give  great  and  pleasing  variety. 
The  subject  will  be  as  concrete  as  possible  which 
will  be  a  great  advantage.  Thus  excellent  qualities 
are  presented  in  concrete  examples,  e.  g.  Meekness 
in  Moses,  patience  in  Job,  faith  in  Abraham,  early 
piety  in  D'avid,  Obadiah  and  Timothy. 

The  spirit  of  the  text  should  be  preserved.  This 
is  as  important  in  oratory  as  it  is  In  music  or  paint- 
ing. How  painful  often  is  the  incongruity  between 
a  hymn  and  the  tune  sung  to  it !  What  incongruity 
there  would  be  in  a  painting  representing  a  ship 
foundering  in  a  storm,  were  the  sea  beyond  as 
smooth  as  glass  and  the  foliage  of  the  trees  on  the 
shore  unruffled!  The  subject  must  be  in  harmony 
with  the  text  and  its  environment. 

As  this  is  the  Biblical  method  of  preaching  it 


86  SYSTEMATIC    HOMILETICS 

should  guide  us  in  inventing  subjects  as  concrete 
as  the  case  admits  of.  In  this  case  many  apt  illus- 
trations will  be  found  in  the  context.  This  de- 
mands the  special  attention  of  the  preacher,  as  he 
is  apt  to  suppose  that  if  he  is  to  invent  a  subject 
it  should  be  as  abstract  as  possible  and  thus  as 
dissimilar  to  the  text  as  possible. 

The  text  should  never  be  treated  as  merely  the 
motto  of  the  sermon.  There  is  in  this  no  true  con- 
nection between  the  text  and  the  subject,  and,  as  it 
is  understood  that  the  text  furnishes  the  authority 
for  the  sermon,  if  there  is  no  proper  connection  be- 
tween the  one  and  the  other  it  would  be  unwise  and 
even  dishonest  to  use  a  text  at  all.  The  man  who  so 
treats  the  Word  of  God  should  never  preach.  Be- 
sides, this  method  impairs  respect  for  the  Word  of 
God  no  matter  how  well  it  may  be  explained.  If 
these  simple  remarks  are  understood  and  acted  upon 
the  subject  will  derive  authority,  interest,  variety 
and  beauty  from  the  text. 

The  Divine  authority  which  the  subject  derives 
from  the  text  must  be  proportionate  to  the  close- 
ness and  vitality  of  the  connection  between  them.  If 
the  preacher  does  not  understand  the  meaning  of 
the  text,  his  subject  will  derive  no  authority  from 
it,  no  matter  how  good  his  intention  may  be.  If 
his  subject  is  found  in  a  partial  misapprehension  of 
the  text,  of  course  this  must  seriously  impair  the 
divine  authority  of  the  subject.  Besides,  it  is  not 
to  be  expected  that  the  Holy  Spirit  will  bless  preach- 
ing on  a  subject  that  does  not  express  His  mind. 


SUBJECT   AND   TEXT  87 

Thus  the  ignorance  or  carelessness  of  the  preacher 
will  deprive  the  audience  of  the  spiritual  nourish- 
ment that  the  text  contains,  and  will  make  the 
preacher  himself  blameworthy.  It  is  a  dangerous 
thing,  especially  for  a  preacher,  to  handle  the  Word 
of  God  carelessly. 

It  is  plain  that  if  divine  authority  is  to  be  obtained 
from  the  text,  the  text  must  be  the  Word  of  God 
or  in  harmony  with  it.  In  one  sense  the  whole  Bible 
may  be  called  the  Word  of  God ;  although  it  con- 
tains some  sayings  of  wicked  men,  of  men  who 
were  not  inspired,  and  even  of  devils,  yet  these, 
though  recorded  for  wise  purposes  were  not  sanc- 
tioned. But  we  use  "The  Word  of  God"  here  in  a 
restricted  sense  to  indicate  that  God  has  spoken  for 
our  guidance  in  all  the  matters  of  faith  and  practice. 

For  example,  it  would  be  wrong  to  preach  on 
John  IX:3i,  "That  God  will  not  hear  the  prayer 
of  an  unconverted  man,"  because  these  are  words  of 
an  uninspired  man.  These  words  are  not  in  har- 
mony with  the  Word  of  God,  nor  do  they  indicate 
even  what  the  man  meant.  What  the  man  meant 
was  that  God  heareth  not  impostors  as  the  Jews  de- 
clared Christ  to  be.  See  Jonah  III  :8-io;  Acts  II  :2i ; 
VIII  :22.  Such  sayings,  if  suitable  for  texts,  may 
be  preached  on,  if  they  are  in  harmony  with  the 
Word  of  God.  This  principle  shows  how  we  may 
use  as  texts  the  sayings  of  Job's  friends  who  were 
reproved  by  God.  It  was  not  so  much  the  princi- 
ples contained  in  them  as  the  application  of  them 
to  Job's  case  that  was  censured. 


88  SYSTEMATIC   HOMILETICS 

Even  when  the  text  is  the  Word  of  God  we  must 
be  careful  to  ascertain  if  it  is  correctly  rendered 
in  our  version,  as  also  to  discover  its  true  meaning. 
The  original  should  always,  if  possible,  be  con- 
sulted. You  will  often  in  this  case  find  that  the 
subject  you  have  chosen  is  not  in  the  text  at  all. 
Here  is  ample  room  for  criticism  and  exegesis.  The 
confidence  of  the  people  in  the  authorized  version 
should  not,  however,  be  unnecessarily  weakened  ; 
nor  should  their  patience  be  exhausted  nor  their 
thoughts  distracted  by  criticism  which  should  be 
prosecuted  in  the  study,  only  its  rich  and  edifying 
fruits  being  reserved  for  public  discourse.  The 
context  should  be  carefully  studied  to  ascertain  the 
true  meaning,  and  also,  in  many  cases,  to  find  a  sub- 
ject. 

For  example,  when  preaching  on  Jude  VV:20-2i, 
you  might  take  for  your  subject,  "The  duty  devolv- 
ing on  Christians  to  keep  themselves  in  the  love  of 
God,  as  here  indicated ;  and  the  immense  advan- 
tages of  so  doing."  Or,  in  view  of  the  context,  the 
subject  may  be,  "The  grand  antidote  to  seductive 
errors  and  sinful  conduct,  here  referred  to."  It 
is  not  contending  directly  against  error  and  sin. 
but  striving  to  keep  the  heart  right,  depending  on 
divine  grace,  and  aspiring  to  eternal  life  through 
the  mercy  of  Christ.  Notice  the  same  principle  in 
II  Peter  III  :i7-i8. 

To  illustrate  how  your  subject  can  derive  divine 
authority  from  the  text  we  have  shown  that  the  pas- 
sage out  of  which  the  subject  is  invented  must  be  the 


SUBJECT   AND   TEXT  89 

Word  of  God  in  the  restricted  sense,  or  in  harmony 
with  it.  Another  principle  on  which  we  insist  is 
that  there  niiist  be  zntal  or  logical  connection  be- 
Hveen  the  subject  and  the  text.  If  there  is  not  this 
there  is  no  authority  for  your  subject.  It  is  there- 
fore not  honest  to  preach  from  a  text  a  doctrine 
which  the  text  does  not  contain,  no  matter  how 
sound  or  Scriptural  the  doctrine  may  be.  e.  g.  To 
preach  on  total  depravity  from  Isaiah  1 15,  6,  or  on 
Christ's  ability  to  save  the  greatest  sinners  from 
Heb.  VII 125,  or  on  indecision,  from  I  Kings 
XVIII  :2i,  or  on  the  preaching  of  the  Gospel  under 
the  Old  Testament,  from  Heb.  IV  :2,  or  from  Ps. 
LXVIII:ii. 

This  rule  is  transgressed  when  texts  are  allegor- 
ized, or  spiritualized.  If  a  text  does  not  contain 
some  principle  fit  to  be  the  subject  of  discourse  with- 
out allegorizing  it,  it  is  not  a  suitable  text ;  e.  g. 
preaching  on  the  perseverance  of  the  saints  from 
the  words  "faint  yet  pursuing,"  using  the  blow- 
ing of  horns  at  the  taking  of  Jericho  to  represent 
preaching  the  Gospel,  and  preaching  on  Christian 
graces  as  symbolized  by  the  water  pots  in  which  the 
water  was  turned  into  wine.  These  historical  pas- 
sages have  a  meaning  of  their  own,  but  when  spir- 
itualized they  are  converted  into  myths. 

It  is  unfortunate  when  a  preacher  forms  this  alle- 
gorizing habit.  He  is  apt  to  lose  the  power  of  dis- 
tinguishing his  own  fancies  from  the  Word  of  God. 
and  also  to  give  up  all  proper  study  of  the  Word  of 
God,  as  he  finds  his  resources  not  so  much  in  it  as 
in  his  own  imagination.     It  is  most  offensive  to 


go  SYSTEMATIC   HOMILETICS 

cultivated  minds  as  it  is  in  very  bad  taste.  Why 
should  we  offend  people  of  culture  and  refinement? 
They  listen  cheerfully  to  the  plainest  preaching  that 
suits  the  generality;  why  should  we  not  respect 
their  feelings? 

There  is  an  admirable  essay  by  John  Foster  on 
the  reasons  why  evangelistic  preaching  is  objec- 
tionable to  cultivated  minds.  I  read  it  when  a  stu- 
dent and  it  produced  an  impression  on  my  mind 
which  has  never  been  effaced.  He  traces  all  the 
vulgarity  of  which  he  complains  to  allegorizing  or 
spiritualizing.  For  example,  if,  in  the  text,  spir- 
itual blessings  are  likened  to  a  feast  there  is  no  need 
to  refer  to  the  various  courses  on  the  table,  the  vari- 
ous kinds  of  food  and  various  kinds  of  cookery,  all 
of  which  are  assumed  to  have  spiritual  significance. 
In  this  way  much  of  the  time  allotted  to  the  ser- 
mon is  spent,  and  all  the  interest.  Why  does  not 
the  preacher  confine  himself  to  higher  analogies? 
Why  not  confine  himself  to  the  spiritual  things  re- 
ferred to,  if  there  is  to  be  any  edification  at  all? 
Why  not  find  the  moral  of  the  spiritual  truth  and 
explain  and  unfold  it? 

Besides,  this  bad  practice  tends  to  introduce  doc- 
trinal error.  A  mystical  and  allegorical  manner  of 
speaking  of  the  Lord's  Supper  led  to  the  Romish 
perversion  of  it.  The  same  thing  now  leads  some  to 
attach  saving  efficacy  to  its  observance,  while  it  de- 
bars from  the  Lord's  Table  others  who  are  timid. 

Origen  developed  this  system  of  exegesis.  He 
attributes  to  the  Scriptures  a  three-fold  sense:     (l) 


SUBJECT   AND   TEXT  91 

A  somatic,  literal  or  historic  sense,  furnished  im- 
mediately by  the  meaning  of  the  words,  but  only 
serving  as  a  veil  for  a  higher  sense;  (2)  a  psychical 
or  moral  sense,  animating  the  first,  and  serving  for 
general  edification;  (3)  a  pneumatical  or  mystical 
and  ideal  sense,  for  those  who  stand  on  the  high 
ground  of  philosophical  knowledge. 

Sound  principle  does  not  forbid  us  to  use  texts 
in  which  a  spiritual  meaning  is  plainly  intended,  as 
in  the  Parables  of  our  Lord.  But  the  parables  were 
not  intended  to  beautify  discourse  but  to  conceal  for 
a  time  what  people  could  not  understand.  See  our 
Lord's  own  statement  of  this.  Matt.  XIII:io-i3. 

Although  parables  were  used  by  our  Lord  to 
teach  spiritual  truths,  yet  they  are  not  to  be  allegor- 
ized. The  moral  of  the  parable  is  to  be  discovered 
and  held  fast,  and  discussed  or  proved.  On  this 
principle  we  interpreted  the  parable  of  the  great 
feast  in  Luke  XIV:  15-24.  The  parables  of  the  lost 
sheep  and  the  lost  piece  of  silver  are  intended  to 
set  forth  the  joy  of  Christ  in  the  conversion  of  even 
one  sinner.  I  was  once  told  of  an  eminent  minister 
in  England  who,  although  anxious  to  preach  on  the 
Prodigal  Son,  never  dared  to  do  so  because  he  did 
not  understand  what  was  meant  by  the  father  see- 
ing the  returning  prodigal  "a  great  way  off."  Luke 
XV:20.  He  was  evidently  desirous  of  allegorizing 
the  parable  and  when  he  could  not  do  that,  he  fan- 
cied that  he  did  not  understand  it.  The  Lord  Him- 
self sometimes,  as  in  Luke  XVHI,  when  referring  to 
the   poor   widow   seeking   redress   of  wrong   from 


92  SYSTEMATIC   HOMILETICS 

an  unjust  judge,  explained  the  parable  as  He  spoke 
it,  that  men  ought  always  to  pray  and  not  to  faint. 
This,  then,  is  the  meaning  and  utility  of  this  para- 
ble. 

The  Fathers  were  addicted  to  it.,  notably  Chrysos- 
tom  and  Augustine.  The  latter  in  preaching  on 
the  sixty-third  Psalm  says  almost  nothing  about  the 
psalm,  but  spends  his  strength  on  a  cabalistic  dis- 
cussion on  the  inscription  of  it,  out  of  which  he 
brings  nothing  that  his  imagination  did  not  first  put 
into  it.  Thus  the  Bible  was  converted,  in  some 
measure,  into  a  book  of  riddles.  This  has  been 
handed  down  in  the  literature  of  the  Church  from 
age  to  age.  The  taste  of  the  Church  being  thus 
vitiated,  leads  people  to  delight  in  silly  conceits. 
There  was  much  of  this  in  the  earlier  commentaries. 

Bishop  Trench,  following  these  ancient  expos- 
itors, errs  frequently  in  treating  parables  as  alle- 
gories. His  great  classical  work  on  the  parables  is 
deeply  tainted  with  this  spiritualizing.  He  even  jus- 
tifies it  on  the  ground  of  the  interest  it  imparts  and 
its  utility.  Thus  in  the  parables  of  the  lost  sheep., 
the  lost  money,  and  the  lost  son,  he  finds  the  doc- 
trine of  the  Trinity.  The  Shepherd  is  Christ,  the 
woman  represents  the  Church  in  which  the  Holy 
Spirits  dwells ;  and  the  father  of  the  prodigal  repre- 
sents God.  This  attaches  far  too  much  importance 
to  the  Church,  as  if  the  Spirit  could  not  act  inde- 
pendently of  the  Church.  Besides,  the  Holy  Spirit 
is  not  here  alluded  to,  and  no  work  such  as  the  Holy 
Spirit  performs  is  mentioned. 


SUBJECT    AND    TEXT  93 

We  would  treat  in  the  same  way  what  are  called 
Old  Testament  types  of  Christ  and  spiritual  things. 
There  are,  doubtless,  such  types ;  but  there  is  great 
danger  of  multiplying  types  that  were  never  in- 
tended to  be  such.  Many  consider  it  an  indication 
of  piety  to  find  as  many  types  as  possible.  Thus 
they  profess  to  increase  the  meaning  of  Scripture. 
An  old  writer  said  "verbum  dei  debet  significare 
quantum  potest."  But  it  is  quite  possible  to  make 
the  Word  of  God  signify  too  much,  as  it  is  possible 
to  make  an  argument  that  proves  too  much. 

Even  if  we  find  genuine  types  of  Christ  and  spir- 
itual things  these  should  not  be  allegorized.  The 
Temple  was  a  type  of  the  Church  and,  indeed,  of 
Christ  Himself,  but  this  does  not  teach  that  priests 
and  Levites  were  types  of  Gospel  ministers,  nor 
that  the  tongs  and  snufifers  had  a  spiritual  signifi- 
cance. The  illustration  was  unduly  pressed  when, 
referring  to  the  Giurch,  a  Doctor  of  Divinity  spoke 
of  "The  architect,  the  material,  the  plan,  the  foun- 
dation and  the  style."  Many  speak  of  the  brazen 
serpent  as  a  type  of  Christ,  i.  e.,  designed  to  repre- 
sent Christ  to  the  Israelites. 

Our  only  safety  is  to  admit  as  types  only  such  as 
are  in  Scripture  used  as  types  or  said  to  be  such. 
Higher  analogies  only  should  be  taken  into  account. 
The  connection  will  indicate  the  salient  points. 
There  are  many  fine  illustrations  in  passages  which 
are  not  declared  to  be  typical,  as  you  may  find  beau- 
tiful illustrations  in  nature.  All  that  is  meant  is 
that  such  passages  should  not  be  used  as  texts,  for 


94  SYSTEMATIC    HOMILETICS 

they  impart  no  authority  to  the  subjects  supposed  to 
be  found  in  them. 

As  an  example  of  texts  that  may  be  legitimately 
applied  to  spiritual  things,  there  is  the  saying  of 
the  leper,  "If  Thou  wilt  Thou  canst  make  me 
clean,"  because  leprosy  is  a  type  of  sin,  and  our 
Lord's  miracles  were  signs,  and  they  were  design- 
edly emblematical  of  His  power  to  save  the  soul 
from  sin  and  misery.  There  is  no  apology  for  alle- 
gorizing a  book  so  full  and  varied  in  its  teaching 
as  the  Bible.  Besides,  histories  and  biographies 
contain  valuable  lessons  which  are  lost  when  they 
are  spiritualized.  Moreover,  the  thing  is  dishonest 
and  it  destroys  the  value  and  authority  of  texts  alto- 
gether. 

There  is  a  great  difference  between  a  text  and  an 
illustration.  A  text  should  contain  a  subject  of 
great  value  that  can  be  used,  not  merely  for  instruc- 
tion, but  also  for  conviction  and  persuasion.  Hence., 
many  texts  furnish  illustrations  which  are  not  fitted 
to  sustain  and  prove  a  powerful  subject. 


CHOICE  OF  TEXTS  AND  SUBJECTS 


CHAPTER   V 
CHOICE  OF  TEXTS  AND  SUBJECTS 

A  much  discussed  question  in  the  past  has  been, 
"Should  we  choose  a  text  for  our  subject,  or  should 
we  choose  a  subject  for  our  text?"  The  answer  is, 
"this  depends  on  circumstances."  It  is  merely  a 
matter  of  convenience  with  which  rhetoric  has  noth- 
ing to  do.  A  text  and  a  subject  may  occur  simul- 
taneously to  the  mind,  but,  in  general,  the  one  is 
chosen  for  the  other.  A  diligent  student  of  theol- 
ogy, or  an  active  pastor  who  studies  the  state  of  his 
congregation,  will  find  many  subjects  on  which  he 
should  preach.  Hence,  he  will  have  to  seek  texts  suit- 
ed to  his  subjects.  He  may  be  tempted  to  apply  force 
to  his  text  to  make  it  fit  his  subject ;  and  he  will  be  apt 
to  neglect  the  individuality  and  spirit  of  the  text, 
and  the  light  shed  on  it  by  the  context.  On  the 
other  hand,  the  diligent  student  of  Scriptures  will 
find  many  texts  on  which  he  is  inclined  to  preach 
or  texts  will  find  him,  forcing  themselves  on  his  at- 
tention. In  such  a  case  a  subject  must  be  found  in 
the  text.  The  text  will  impart  its  complexion  and 
spirit  to  both  subject  and  sermon.  The  subject  will 
seem  to  grow  out  of  the  text,  preserving  its  indi- 
viduality and  beauty. 

Few  are  aware  of  the  great  value  of  a  good  text. 


98  SYSTEMATIC    HOMILETICS 

It  is  a  real  treasure  to  a  preacher.  It  interests  and 
gratifies  the  hearers.  When  I  speak  of  a  good  text, 
"good"  is  not  used  ethically,  but  merely  rhetorically. 
It  greatly  aids  the  memory.  If  the  text  is  excellent 
and  the  subject  is  invented  out  of  it  and  indeed  is 
the  spirit  of  it,  and  if  it  is  discussed  and  proved  in 
an  orderly  and  correct  manner,  it  is  sure  to  produce 
a  good  impression.  Such  a  sermon  is  a  beautiful 
work  of  art.  When  such  a  text  is  recalled  the  sub- 
ject and  sermon  are  very  easily  recollected.  I  have 
known  cases  in  which  texts,  and  sermons  based  on 
them,  have  been  retained  in  the  memory  for  a  great 
length  of  time,  and,  recalled  after  many  years,  have 
always  revived  the  impression  made  at  first.  The 
preacher  himself  derives  as  much  benefit  from  such 
texts  as  his  hearers.  He  can  remember  such  texts 
and  sermons  easily ;  he  can  deliver  them  with  pleas- 
ure and  afifection.  They  are  twice  blessed.  They 
are  also  suitable  to  carry  from  home  and  preach 
among  strangers.  Many  a  preacher's  reputation  is 
based  on  one  or  two  texts  and  the  sermons  preached 
on  them. 

M.  Coquerel,  a  distinguished  French  preacher, 
said,  "A  man's  best  sermon  is  the  one  he  can  remem- 
ber most  easily."  This  is  not  a  superficial  test. 
Hence,  preachers  should  regard  their  texts  with 
great  respect  and  even  veneration  and  affection. 
The  memory  is  greatly  aided  by  the  familiar  words 
of  the  text;  and  the  subject  is  remembered  on  ac- 
count of  its  vital  connection  with  it,  and  the  discus- 


CHOICE  OF  TEXTS  99 

sion  is  remembered  by  the  perfect  order  of  the  parts 
and  its  graceful  movement. 

Finding  a  text  is  often  difficult,  and  sometimes 
requires  as  much  time  as  the  composition  of  the 
sermon.  The  reason  for  this  is  that  a  text  is  not 
truly  found  till  the  mind  is  deeply  impressed  with 
it,  and  a  subject  is  discovered  in  it ;  but  this  is  the 
most  severe  labor  connected  with  making  a  sermon. 
and  it  should  not  be  grudged.  The  difficulty  is  not 
in  the  fewness  of  the  texts  or  their  generally  inferior 
quality ;  but  it  is  due  to  the  fact  that  an  intelligent 
man  does  not  feel  that  he  has  found  a  text  until  he 
has  found  a  valuable  and  definite  subject  in  it. 
The  mental  friction,  in  this  case,  will  produce  a 
glow  of  feeling  or  affection  which  will  be  diffused, 
not  merely  through  the  whole  sermon,  but  also  in 
the  hearts  of  the  hearers. 

It  is  a  pity  that  the  most  interesting  texts  are  not 
chosen.  They  please  at  the  outset.  Persons  often 
spend  great  labor  and  ingenuity  in  finding  texts,  out 
of  which  a  subject  can  scarcely  be  invented.  Minis- 
ters often  deceive  themselves  in  this  matter.  They 
are  like  a  man  drilling  a  hard  rock  to  procure  water 
when  there  is  a  living  spring  close  at  hand.  On 
hearing  such  a  text  read,  intense  curiosity  is  often 
awakened  to  ascertain  what  the  preacher  is  going  to 
make  of  it.  A  noted  preacher  in  Scotland  boasted 
that  he  could  preach  on  any  text  in  the  Bible,  even 
on  the  speech  of  Balaam's  ass.  Such  a  man  would 
find  many  rivals  at  the  present  day. 

Many,  on  the  other  hand,  cannot  find  texts  in  the 


loo         SYSTEMATIC    HOMILETICS 

Bible  at  all.  Noticing  advertisements  of  prospective 
sermons  I  perceived  that  one  recently  settled  pastor 
purposed  to  preach  in  the  morning  on  "The  bed  is 
too  short"  and  in  the  evening  on  "The  devil  in  the 
church." 

When  people  are  thirsting  for  the  Word  of  Life, 
it  is  too  bad  when  a  minister  preaches  on  the 
"Witch  of  Endor,"  or  "Lot's  Wife."  Some  time 
ago  I  heard  a  minister  preaching  on  the  character  of 
Jacob,  laboring  to  prove  that  he  was  greatly  inferior 
to  Esau.  This  is  contrary  to  Scripture.  Besides, 
God  is  pleased  in  all  ages  to  be  known  as  the  God 
of  Abraham,  and  Isaac  and  Jacob.  We  do  not  need 
to  suppose  that  Jacob  was  a  converted  man  at  the 
beginning  of  his  history.  Ministers  sometimes  com- 
plain that  they  have  not  the  influence  that  ministers 
were  wont  to  have.  Let  them  preach  on  more  edi- 
fying texts,  and  with  commanding  ability,  and  they 
will  soon  have  no  occasion  to  make  such  a  com- 
plaint. 

Suggestions : — ist.  Splendid,  figurative  passages 
should  not  be  chosen  in  the  belief  that  the  subjects 
which  they  contain  or  the  sermons  made  on  them 
will  partake  of  their  splendor.  They  are  generally 
descriptive  and  do  not  contain  a  valuable  subject. 
Their  very  splendor  is,  in  many  respects,  a  disad- 
vantage. Young  preachers  are  fascinated  by  such 
texts  as  Isaiah  VI:i-4,  and  Rev.  1:13-16.  But  in 
the  one  case  it  is  difficult  to  find  a  subject  except  in 
the  plain  words  of  the  Seraphim,  or  in  the  proof  of 
the  Lord's  divinity  connected  with  John  II  41 ;  and 


CHOICE   OF   TEXTS  loi 

in  the  other  case,  the  glory  of  the  Saviour  which  is 
revealed  is  not  that  which  attracts  but  prostrates. 
You  should  always  look  through  the  drapery  of  the 
figure  for  a  valuable  subject ;  and  if  you  cannot  find 
one  you  should  not  preach  on  the  text.  Besides, 
such  texts  start  the  preacher  at  an  elevation  from 
which  he  must  descend.  Sometimes  the  descent  is 
so  great  and  sudden  that  he  seems  to  fall  headlong, 
after  which  he  can  scarcely  recover  his  composure. 

Second.  Texts  that  favor  rhetorical  treatment  are 
greatly  to  be  preferred,  e.  g.  If  you  wish  to  preach 
on  conversion  instead  of  taking  the  words  "Be  con- 
verted," you  might  take  in  the  whole  verse,  Acts 
III  :i9 ;  or  the  conversion  of  Paul ;  or  of  the  thief  on 
the  cross,  in  which  you  will  find  deep  conviction  of 
sin  and  exalted  views  of  Christ  in  His  state  of  deep- 
est humiliation. 

You  may  discuss  a  doctrine  or  duty  from  a  doc- 
trinal, experimental,  or  figurative  text.  But  the 
more  general,  abstract,  or  objective  your  theme  is 
the  dryer  your  sermon  will  be ;  and  the  more  spe- 
cific, concrete,  or  subjective  it  is  the  more  interesting 
and  impressive  will  be  your  preaching,  and  the  more 
closely  it  will  resemble  our  Lord's. 

You  thus  secure  great  variety  of  texts  and  meth- 
ods. The  best  texts  are  those  that  are  fitted  to  ex- 
cite powerful  feelings  in  both  preacher  and  hearers, 
which  lead  to  high  purpose  and  strenuous  efforts. 
Such  texts  are  psychological.  Do  not  be  afraid 
of  them  because  they  are  fitted  to  arouse  you.  They 
will  do  you  good  and  do  your  reputation  good.     I 


102         SYSTEMATIC   HOMILETICS 

have  known  one  good  sermon  procure  for  a  man  the 
reputation  of  being  a  great  preacher,  of  which  many 
years  of  bad  preaching  did  not  suffice  to  deprive 
him. 

Presbyterians  do  not  seem  inchned  to  take  such 
texts.  They  seem  to  be  afraid  of  them,  while 
preachers  of  other  denominations,  wiser  in  their 
generation,  seize  such  with  avidity.  Were  our  min- 
isters to  preach  on  such  texts  occasionally,  they 
would  be  stimulated  to  great  enthusiasm  and  effort 
which  would  improve  all  their  other  sermons.  Were 
this  habit  formed,  it  would  do  much  to  increase  the 
preaching  power  of  our  church.  While  the  old 
Puritan  ministers  preached  at  very  great  length  they 
well  understood  this  matter.  Men's  minds  were  full 
of  Old  Testament  history,  biography  and  experi- 
ence, which  they  could  turn  to  good  account  to  illus- 
trate all  noble  Christian  qualities  and  heroic  deeds. 
Were  you  to  examine  the  texts  preached  on  by  their 
contemporary  ministers  in  Scotland,  you  would  be 
astonished  at  the  variety  of  their  texts.  The  whole 
Bible  seemed  to  disclose  to  them  its  treasures  of 
doctrine,  experience  and  duty.  For,  in  their  knowl- 
edge of  the  Bible,  and  their  habitual  study  of  it, 
they  became  as  Apollos,  mighty  in  the  Scriptures, 

Considering  the  general  learning  and  ability  of 
our  ministers,  they'should  be  the  best  preachers  in 
the  country ;  yet  the  palm  of  popularity  is  often  car- 
ried away  by  men  who  are,  in  these  respects,  great- 
ly inferior.  I  mentioned  this  a  considerable  time 
ago  to  a  Scotch  minister  who  spent  a  few  years  in 


CHOICE   OF   TEXTS  103 

Canada.  He  replied  that  he  had  noticed  what  I 
referred  to,  and  to  account  for  it  said,  very  shrewd- 
ly, "These  preachers  resemble  country  shopkeepers 
who  put  all  their  goods  in  their  window."  Better  this 
surely,  than  to  conceal  them  from  view,  if  they  ex- 
pect to  succeed  in  their  profession.  Still,  I  would 
not  have  preachers  always  seek  such  impressive 
texts.    A  fair  sprinkling  of  them  would  suffice. 

Third.  Texts  that  have  been  often  preached  on 
are  not  to  be  avoided,  as  they  are  generally  the  best, 
and  it  would  be  a  loss  to  be  deprived  of  them.  But 
they  must  be  taken  up  into  the  mind  and  thorough- 
ly elaborated  and  conformed  to  its  habits  of  thought, 
and  by  earnest  meditation  made  its  own.  New  sub- 
jects will  be  found  in  them,  or  subjects  that  have 
all  the  interest  and  freshness  of  a  discovery.  They 
will  be  most  acceptable  if  they  are  suited  to  your 
spiritual  state  at  the  time.  But  in  reference  to  such 
texts,  a  good  commentary  should  always  be  con- 
sulted. In  it  you  will  sometimes  find  that  such 
texts  have  been  pivots  on  which  great  religious  con- 
troversies have  turned.  I  do  not  say  that  you  should 
feel  bound  to  revive  such  controversies ;  but  you 
should  know  what  service  such  texts  have  rendered 
to  the  cause  of  truth.  The  study  of  these  will  in- 
crease your  knowledge  of  exegesis,  and  prevent  you 
from  revealing  ignorance  which  would  be  damag- 
ing. If  you  would  see  what  power  there  is  in  one 
text  fully  realized  by  one  man,  you  will  find  it  in 
the  reformation  of  the  sixteenth  century,  when  one 
text,  "The  just  shall  live  by  faith,"  shook  the  mas- 


I04         SYSTEMATIC   HOMILETICS 

sive  and  hoary  edifice  of  Rome  to  its  very  founda- 
tions. 

Fourth.  It  is  important  to  find  new  and  valu- 
able texts.  The  Bible  is  full  of  such.  The  man 
who  seeks  them  with  a  sincere  and  reverent  spirit 
and  with  a  view  to  the  church's  edification,  will 
often  be  unexpectedly  and  richly  rewarded.  Preach- 
ing is  too  much  confined  to  a  few  favorite  passages, 
while  the  vast  and  precious  resources  of  the  Word 
of  God  are  not  explored.  This  must  be  detrimental 
to  the  health  of  the  Church,  as  it  is  thus  deprived 
of  the  rich  and  varied  nourishment  provided  for  it. 
Who  has  any  right  to  deny  that  there  are  texts, 
hitherto  latent  in  Scripture,  which,  when  fully  un- 
derstood and  realized,  shall  be  sufficiently  powerful 
to  heal  many  divisions  in  the  church  ?  Scripture 
itself  encourages  us  to  believe  this,  as  there  are 
many  things  that  are  not  perfectly  understood,  and 
many  things  that  are  prophetic  are  temporarily  con- 
cealed from  our  view. 

CHOICE    OF    SUBJECTS    ON    WHICH    TO 
PREACH. 

This,  as  well  as  the  choice  of  texts,  necessarily 
belongs  to  homiletics.  This  is  plain,  if  homiletics, 
as  we  have  defined  it,  is  the  application  of  rhetori- 
cal principles  to  the  construction  of  religious  dis- 
course connected  with  a  Scripture  text.  Hence  to 
exclude  from  our  homiletical  study  Scripture  texts 
and  religious  subjects,  would  be  to  exclude  homi- 
letics altogether.    On  the  other  hand,  to  treat  only 


CHOICE   OF    SUBJECTS  105 

of  texts  and  subjects,  as  many  do,  would  be  to  ig- 
nore rhetoric. 

What  is  aimed  at  now,  however,  is  not  to  dis- 
cuss subjects,  but  to  ascertain  what  subjects  should 
be  discussed. 

The  choice  of  subjects  differs  from  the  choice  of 
texts  in  this,  that  in  choosing  texts  our  attention  is 
directed  to  the  Word  of  God,  while  in  choosing 
subjects  we  must  have  regard  to  the  spiritual 
wants  of  our  hearers,  to  our  own  feelings  and  re- 
sources at  the  time  and  to  the  special  occasions  on 
which  we  are  called  to  preach.  It  is  evident  that 
while  texts  are  innumerable,  subjects  are  compara- 
tively few.  Hence,  there  is  danger  that  we  may 
unconsciously  have  very  little  variety  in  our  sub- 
jects, while  there  may  be  great  variety  in  our  texts, 
which  is  not  true  variety  at  all. 

1st.  We  should  give  special  prominence  to  the 
great  doctrines  of  grace,  such  as  the  character  of 
God,  especially  as  it  is  revealed  in  the  person,  of- 
fices and  character  of  Christ ;  the  person  and  work 
of  the  Holy  Spirit ;  our  own  guilty,  sinful,  miser- 
able and  helpless  state;  and  the  spiritual  nature  of 
salvation.  These  are  the  grandest,  most  interest- 
ing and  powerful  of  all  doctrines.  With  them  the 
preacher's  mind  should  be  so  thoroughly  imbued  as 
to  give  tone  and  complexion  to  his  preaching,  what- 
ever his  subject  may  be. 

Regarding  these  subjects  to  which  special  promi- 
nence should  be  given,  we  can  easily  see  how  in- 
adequately they    are    preached    upon.     How    little 


io6         SYSTEMATIC   HOMILETICS 

preaching  do  we  hear  on  the  character'  and  distinc- 
tive works  of  the  persons  of  the  ever-blessed  Trin- 
ity !  Paul,  when  referring  to  Christ  said :  "Whom 
we  preach,  warning  and  teaching  everyone  that  we 
may  present  every  man  perfect  in  Christ  Jesus." 
He  also  said,  "We  preach  not  ourselves,  but  Jesus 
Christ,  the  Lord."  "Philip  went  down  to  the  city 
of  Samaria  and  preached  Christ  unto  them."  The 
glorious  person  and  character  of  the  Lord  Jesus 
are  seldom  preached.  How  seldom  we  hear  ser- 
mons on  the  guiltiness,  sinfulness  and  helplessness 
of  mankind !  The  things  preached  mainly  relate  to 
man  and  to  his  interests.  Even  when  salvation  is 
discussed,  its  spiritual  nature  and  the  enjoyment 
of  God's  favor,  and  the  possession  of  true  holiness, 
are  seldom  discussed  as  they  should  be.  Judging 
from  the  nature  of  preaching  relished  in  many 
places  it  would  seem  as  if  congregations  were  large- 
ly composed  of  persons  like  the  Athenians  who 
came  only  to  hear  the  latest  news.  They  acquire 
"itching  ears."  An  itinerant  has  only  to  raise  his 
standard  and  draw  them  out  of  regularly  consti- 
tuted churches. 

It  is  idle  to  say  that  the  people  are  familiar  with 
the  great  doctrines.  We  are  not  to  assume  that 
these  doctrines  are  perfectly  understood  and  real- 
ized by  our  hearers.  The  unconverted  do  not 
realize  them  at  all,  and  the  pious  only  imperfectly. 
But  all  these  doctrines  need  not  be  included  in 
every  sermon.  To  do  this  in  a  rhetorical  manner 
would   be   impossible.    It  would  also  be  unscrip- 


CHOICE   OF    SUBJECTS  107 

tural,  i.  e.,  not  according  to  Scripture  usage.  It 
would  also  overlook  the  adaptation  of  discourse  to 
various  characters  and  circumstances.  Moreover, 
it  is  not  needed.  You  can,  by  Divine  grace,  lead 
sinners  to  repentance,  without  always  preaching  re- 
pentance. Repentance  is  promoted  by  revealing  the 
spirituality  of  the  law  and  the  claims  of  God.  Faith 
is  produced  by  preaching  Christ.  The  weakness  of 
the  church  is  due  to  want  of  adequate  nourishment. 
Inspired  Scripture  provides  all  that  is  needed  that 
the  man  of  God  may  be  perfect. 

It  is  a  mistake  to  suppose  that  a  full  statement 
of  the  way  of  salvation  and  an  exhortation  to  exer- 
cise faith  in  Christ  should  be  found  in  every  ser- 
mon. This  would  neglect  entirely  the  interests  of 
true  Christians  who  need  to  be  built  up  in  knowl- 
edge, faith  and  holiness.  Besides,  this  assumes  that 
faith  in  Christ  can  be  produced  only  by  exhorting 
persons  to  believe.  This  is  not  rhetorical,  as  it 
leaves  out  both  understanding  and  sensibility.  If 
you  produce  true  conviction  of  sin  this  will 
lead  to  Christ.  If  you  reveal  the  character 
of  God,  especially  his  justice  and  mercy, 
this  will  lead  to  Christ.  If  you  reveal  the 
wonderful  love  of  Christ  and  His  sacrifice; 
if  you  present  the  blessed  character  of  the 
Holy  Spirit  and  His  work  in  applying  the  remedy ; 
if  you  show  the  blessedness  which  is  connected  with 
holiness,  the  discussion  of  these  subjects  will  deepen 
real  affection  and  establish  in  holiness  those  who 
believe. 


io8         SYSTEMATIC   HOMILETICS 

Our  Lord  was  content  to  convince  the  young 
man  who  came  to  Him  that  he  lacked  one  thing. 
He  was  satisfied  to  rebuke  the  Pharisee.  If  any 
one  of  these  things  is  aimed  at  in  one  sermon  it 
will  be  enough.  If  you  present  an  aspect  of  one 
of  these  topics  and  produce  an  impression,  you 
may  be  satisfied.  Thus  you  will  have  endless  vari- 
ety. These  subjects  are  not  so  much  preached  as 
they  should  be.  The  Church  suffers  on  this  ac- 
count. The  want  of  deep  conviction,  steadfastness 
and  solid  attainment  is  due  to  this  defect.  Preach- 
ing should  be  as  full,  rich  and  varied  as  the  Bible 
itself. 

2nd,  It  is  not  wise  to  preach  purely  doctrinal 
sermons,  i.  e.,  sermons  designed  to  explain,  prove 
and  defend  a  doctrine,  and  nothing  more.  The 
objection  is  not  to  preaching  the  doctrines  of  grace, 
but  to  preaching  them  in  a  didactic  manner.  I 
have  heard  ministers  complain  that  people  would 
not  listen  to  them  preaching  Christian  doctrine ; 
they  considered  this  an  evidence  of  aversion  to  the 
great  doctrines  of  grace.  In  point  of  fact,  what 
people  are  averse  to  is  not  the  doctrines  but  the 
didactic  manner  of  preaching  them.  There  is  no 
rhetorical  element  in  this ;  it  is  merely  teaching. 
It  is  not  thus  the  Bible  sets  forth  doctrines,  e.  g., 
Justification  is  never  defined  nor  analyzed  in  the 
Bible.  But  it  is  presented  in  connection  with  spir- 
itual life  and  holiness,  or  with  the  enjoyment  of 
peace  with  God,  or  with  the  hope  of  eternal  life. 
One  practical  aspect  of  a  doctrine  is  sufficient  for 


CHOICE   OF   SUBJECTS  109 

a  discourse.  A  series  of  texts  representing  various 
aspects  of  it  may  be  found  and  discussed.  The 
more  special  a  subject  is  the  more  will  you  find 
to  say  on  it.  To  discuss  a  subject  doctrinally,  and 
seek  to  give  effect  to  the  discussion  by  an  earnest, 
practical  application,  will  generally  prove  a  failure, 
as  an  effective  discourse  must  have  practical  direc- 
tion or  movement  from  beginning  to  end. 

There  is  no  difficulty  in  preaching  doctrines  if 
you  present  them  in  practical  aspects.  Supposing 
that  you  wish  to  set  forth  the  evil  nature  of  self- 
righteousness,  you  might  take  the  Lord's  statement, 
"Ye  all  know  to  justify  yourselves  before  men, 
but  the  Lord  knoweth  the  heart."  You  might  take 
the  case  of  the  young  nobleman  who  wished  to 
know  what  he  lacked ;  or  you  might  take  the  ex- 
perience of  the  Apostle  Paul  in  Philippians  III 
or  Romans  VII.  Many  preach  precepts  and  even 
religious  experience  in  a  didactic  manner.  Every 
subject  loses  its  emotional  and  practical  nature  in 
their  hands.  Every  landscape  in  their  view  becomes 
a  prairie,  without  light  or  shade.  Even  Isocrates 
himself  could  not  make  such  persons  eloquent. 

It  is  complained  that  doctrinal  preaching  is  not 
now  relished  as  it  was  formerly;  and  this  is  con- 
sidered an  evidence  of  degeneracy.  But  it  should 
not  be  assumed  without  proof  that  purely  doctrinal 
preaching  was  ever  relished.  It  was  an  old  dic- 
tum, "We  should  preach  doctrines  practically,  and 
practice  doctrinally."  We  cannot  complain  if  peo- 
ple are  satisfied  with  the  concrete  manner  in  which 


no         SYSTEMATIC    HOMILETICS 

truth  is  presented  in  the  Bible.  Moreover,  it  is 
essential  that  discourse  be,  as  far  as  possible, 
adapted  to  the  character  and  taste  of  our  hearers. 
If  this  be  neglected  we  shall  not  only  fail  to  edify 
them,  but  we  shall  also  do  injustice  to  our  principles, 
and  create  a  prejudice  against  them. 

Trusting  to  a  practical  application  at  the  end  is 
not  satisfactory.  You  will  sometimes  find  a  preacher 
spending  thirty  minutes  explaining  a  passage  of 
Scripture,  and  then  getting  up  a  display  of  great 
earnestness  at  the  end.  Such  earnestness  is  unnatu- 
ral. There  is  nothing  in  the  discourse  to  warrant 
the  manifestation  of  feeling.  The  preacher  is  in  a 
frenzy  while  the  people  are  not  moved,  and  hence 
not  in  sympathy  with  the  violent  manifestation  of 
earnestness  for  which  there  seems  no  reason.  Even 
Cicero  shows  the  folly  of  this. 

3rd.  Subjects  of  an  experimental  nature  should 
he  frequently  chosen.  They  give  a  pleasing  variety 
to  preaching.  They  seem  to  have  been  chosen  by  the 
Prophets  in  the  Apostolic  age,  I  Cor.,  XIV  -.22-2^. 
Such  subjects  require  much  reflection,  and  also  a 
knowledge  of  the  heart  and  of  religious  affections 
and  a  good  deal  of  imagination.  Religion  has  much 
to  do  with  the  affections;  with  feelings  toward  the 
Lord,  our  fellow  Christians  and  all  mankind.  II 
Peter,  I  '.y.  There  is  a  great  deal  of  cant  that  is 
called  religious  experience.  It  is  superficial,  and  to 
men  who  feel  deeply  it  is  disgusting.  The  very 
phraseology  that  belongs  to  it  is  offensive.  If  such 
subjects  are  not  adequately  discussed  there  is  reason 


CHOICE   OF   SUBJECTS  in 

to  fear  that  people  will  be  misled  by  an  unnatural, 
exaggerated,  or  spurious  religious  experience  which 
prevails  among  certain  classes  and  in  much  religious 
literature. 

The  grand  test  of  religious  experience  is  that  of 
inspired  men,  and  especially  the  doctrines  of  the  Gos- 
pel, which  present  an  accurate  counterpart  to  it. 
A  correct  tone  of  religious  feeling  is  not  only  valu- 
able in  itself,  but  it  is  also  conservative  of  sound 
doctrine.  Believers  in  sound  doctrine  will  not  ac- 
cept what  is  unsound  at  the  outset.  But  if  an 
excitement  and  a  peculiar  tone  of  feeling  are  pro- 
duced, doctrines  corresponding  to  such  feeling  will 
be  eagerly  embraced.  When  religious  belief  is 
changed  by  this  process,  people  are  not  aware  of 
it,  and  they  cannot  be  convinced  of  it.  It  is  much 
easier  to  refute  doctrinal  error  than  to  correct  spu- 
rious religious  feeling.  Religious  experience  should 
not  be  left  to  ignorant  persons,  nor  should  it  be 
treated  in  a  slovenly,  careless  or  commonplace  man- 
ner ;  but  the  art  of  preaching  it  should  be  cultivated 
by  earnest  reflection,  and  by  careful  study  of  the 
religious  affections.  Such  studies  will  enrich  all 
your  other  sermons,  and  also  qualify  you  to  act 
as  spiritual  advisers. 

The  Bible  is  full  of  history,  biography  and  re- 
ligious experience.  It  has  to  deal  with  the  whole 
mind,  hence,  it  cannot  be  adequately  revealed  in  doc- 
trine ;  it  requires  also  a  subjective  presentation.  And 
to  make  this  known  to  the  world,  the  pious  and  be- 
nevolent conduct  of  Christians  is  relied  on.     Many 


112         SYSTEMATIC   HOMILETICS 

are  convinced  of  the  truth  by  sentiments  and  con- 
duct, who  are  prejudiced  against  its  doctrines.  Acts 
II 142-47.  The  truth  in  reHgion  can  be  presented 
subjectively  as  well  as  doctrinally.  But  it  is  not 
necessary  to  keep  the  two  aspects  distinctly  apart. 
It  is  well  to  let  the  doctrinal  presentation  of  re- 
ligion, in  the  course  of  preaching,  merge  into  the 
subjective.  This  brings  it  near  the  heart  and  adds 
persuasion — it  is  truly  rhetorical.  Christians  expect 
such  preaching,  and  if  you  do  not  favor  them  with 
it,  some  will  seek  it  elsewhere.  There  is  a  kind  of 
slovenly  way  of  talking  on  such  subjects.  No  proper 
preparation  is  made.  Subjects  of  this  nature  are 
often  exaggerated,  besides,  they  are  fanciful  and 
incorrect. 

Many,  for  example,  attach  supreme  importance 
to  the  mere  excitation  of  feeling  in  connection  with 
preaching.  Such  would  do  well  to  study  the  para- 
ble of  the  sower  in  Matt.  XIII.  They  should 
consider  the  nature  of  the  feeling,  the  sources  of 
their  joys  and  sorrows. 

It  is  not  safe  to  trust  to  one's  experiences  as 
something  acceptable  to  God,  and  as  evidences  of 
his  favor.  This  is  to  seek  to  maintain  a  religious 
life  based  on  experience.  Many  look  for  comfort 
to  their  own  spiritual  states,  not  to  Christ  and  His 
holy  Word. 

Many  attach  importance  to  passages  of  Scrip- 
ture suggested  to  them.  This  is  well,  if  they  con- 
sider the  passages  the  main  thing,  and  the  edifying 


CHOICE   OF    SUBJECTS  113 

thing,  not  the  manner  of  the  suggestion,  by  which 
they  are  apt  to  delude  themselves. 

They  attach  importance  to  vivid  pictures  of 
Christ  and  heavenly  things  made  in  the  imagination, 
as  if  they  were  favored  with  some  special  revelation. 
An  old  divine  said,  "When  this  tendency  gains  the 
ascendency  persons  convey  their  imaginations  into 
chambers  of  imagery,  where  they  sport  with  their 
own  delusions." 

There  are  many  that  contend  that  the  process 
of  true  conversion  is  precisely  the  same  in  all  cases. 
Some  contend  for  what  is  called  a  law  work  in  every 
case,  others  for  prostrations  and  paroxysms,  others 
for  ecstasies.  There  is  no  doubt  great  variety  and 
wisdom  in  the  work  of  the  Holy  Spirit  in  applying 
the  remedy.  He  can  convert  by  producing  deep  con- 
viction of  sin,  and  He  can  convert  by  the  sweet  con- 
straint of  the  love  of  Christ. 

There  is  often  a  fictitious  standard  of  conversion 
set  up.  This  leaves  no  room  for  variety ;  it  takes 
no  account  of  the  growth  of  true  religion  in  the 
soul,  nor  of  the  diversity  of  the  Spirit's  operations. 
In  these  circumstances  we  must  have  some  standard 
to  guide  us.  It  may  be  asked,  how  can  we  preach 
on  a  subject  so  uncertain,  in  reference  to  which 
there  are  great  diversities  of  views  among  pious 
persons  ? 

The  answer  is  that  the  only  infallible  guide  is 
furnished  by  the  experience  of  pious  persons  which 
is  recorded  in  the  Word  of  God,  and  also  in  the 
fact  that  religious  experience  must  present  a  coun- 


114         SYSTEMATIC   HOMILETICS 

terpart  to  Christian  doctrine.  Religious  affections 
are  reasonable ;  it  is  easy  to  account  for  them ;  and 
it  is  as  easy  to  see  that  it  is  through  the  instrumen- 
tality of  saving  truth  alone  they  can  be  produced. 
Preach  Scripture  experience  and  you  will  be  safe. 
The  Bible  is  full  of  it  and  of  biography  and  re- 
ligious sentiment.  This  should  make  preaching  most 
attractive.  Such  preaching,  as  it  exactly  corresponds 
to  sound  doctrine,  is  conservative  of  it. 

As  to  repentance,  we  may  see  it  in  the  case  of 
David  and  in  the  case  of  Paul.  In  both  cases  there 
are  clear  views  of  the  spirituality  of  the  law  of  God 
revealing  sinfulness  of  the  heart,  and  clear  views  of 
redeeming  mercy.  As  to  assurance  of  personal 
interest  in  the  saving  mercy  of  God,  we  can  see 
it  in  Romans  V:i-2.  This  passage  refers  to  all 
Christians.  Assurance  flows  from  justification  by 
faith,  religious  experience  and  the  work  of  the  Holy 
Spirit.  It  is  not  an  essential  part  of  faith,  but  it  is 
a  fruit  of  it.  In  our  standards  it  is  said  to  flow  from 
justification,  etc.  So  with  the  hope  of  Heaven  at 
death.     II    Cor.  V. 

It  is  a  matter  of  much  importance  to  have  a 
healthy  tone  of  religious  experience  prevail  in  the 
church.  If  this  does  not  exist,  something  spurious 
will  gain  admission.  When  spurious  religious  ex- 
perience finds  its  way  into  the  church,  it  is  almost 
impossible  to  get  it  under  control.  It  is  much  easier 
to  deal  with  unsound  doctrine  than  with  spurious 
religious  experience.  If  you  acquire  skill  in  this  de- 
partment of  your  preaching,  you  will  be  able  to  en- 


CHOICE   OF    SUBJECTS  115 

rich  all  your  other  sermons  by  a  proportionate  ad- 
mission of  this  into  them.  You  will  acquire  such 
skill  as  to  qualify  you  for  being  competent  and 
trusted  spiritual  advisers — a  very  rare  accomplish- 
ment at  the  present  day. 

4th.  Purely  moral  sermons  should  not  he 
preached.  A  person  does  not  care  to  have  duties 
coldly  presented  to  him ;  he  wishes  to  have  them 
connected  with  religious  principle,  that  he  may  feel 
the  obligation  to  discharge  them  resting  upon  him. 
Such  sermons  being  unevangelical  and  inadequate 
are  lacking  in  both  interest  and  power.  The  word 
"practical"  is  frequently  used  to  denote  sermons 
which  merely  set  forth  duty.  But  practical,  in  its 
truest  sense,  all  preaching,  and,  indeed,  all  rhetorical 
discourse,  must  be.  A  sermon  must  be  practical 
which  increases  our  knowledge  of  God  to  whom  we 
are  accountable,  or  which  enables  us  to  feel  more 
deeply  the  force  of  truth,  or  which  produces  or  in- 
tensifies religious  afifection,  or  whose  tendency  is  to 
make  the  outwardly  good,  moral  character,  holy. 

5th.  Special  occasions  will  suggest  valuable  sub- 
jects. But  such  occasions  should  not  be  multiplied. 
Funeral  sermons  are  not  desirable.  The  minister 
is  placed  at  a  great  disadvantage,  being  expected 
to  make  a  great  effort  without  sufficient  time  to 
prepare  for  it.  Better  far,  take  an  old  sermon, 
being  careful  not  to  state  that  it  is  an  old  sermon, 
nor  to  apologize  for  it.  There  is  risk  of  either  of- 
fending the  friends  of  the  deceased  or  of  com- 
promising the  truth.     The  subject  of  the  sermon 


ii6        SYSTEMATIC   HOMILETICS 

should  be  some  impressive  or  consolatory  doctrine, 
not  the  character  of  the  deceased.  If  he  was  a 
truly  pious  man  the  fact  may  be  incidentally  no- 
ticed and  improved.  If  he  was  not,  it  is  surely 
wrong  to  speak  of  his  excellent  social  qualities,  and 
then  say,  we  must  leave  him  to  the  mercy  of  God. 
The  advantages  of  funeral  sermons  are  that  they 
are  spoken  to  a  seriously  impressed  audience  and 
in  the  hearing  of  many  who  do  not  attend  church. 
6th.  Controversial  sermons,  or  even  sermons 
which  have  a  controversial  tone,  are  in  general  not 
edifying.  While  the  right  to  defend  truth  and  to 
refute  error  is  fully  recognized  and  maintained,  yet 
the  difficulty  is  to  determine  when  controversial  ser- 
mons should  be  preached.  It  is  quite  possible  that 
a  minister  may  have  to  engage  in  controversy  to 
maintain  the  cause  of  truth.  But  such  cases  are 
very  rare;  they  should  not  be  sought  for.  There 
are,  however,  many  subjects  for  the  sake  of  which 
we  should  not  engage  in  controversy,  e.  g.,  those 
of  a  purely  political  or  municipal  nature.  Our  in- 
fluence in  all  such  cases  should  be  indirect.  Able 
and  faithful  preaching  of  the  Gospel  and  of  the 
laws  of  truth  will  qualify  the  people  to  use  the 
franchise  wisely  and  justly.  In  a  constitutional 
and  representative  government,  like  ours,  the  peo- 
ple should  naturally  elect  men  who  will  represent 
their  Christian  views  and  feelings.  If  we  can  ele- 
vate the  tone  of  religious  character,  this  will  re- 
veal itself  in  our  representatives  and  in  the  laws 


CHOICE   OF   SUBJECTS  117 

they  enact.  In  this  way  religious  sentiment  will 
obtain  an  ascendency  over  selfish  secular  interests. 

Besides,  our  people  are  so  divided  into  political 
parties  that  if  we  take  either  side,  we  shall  be  sure 
to  impair  our  influence  for  good  and  to  make  ene- 
mies. A  minister  who  acts  as  a  political  partisan 
will  not  likely  be  able  to  retain  his  charge. 

There  is  danger,  on  the  other  hand,  that  a  min- 
ister may  be  deprived  of  his  civil  rights.  In  addi- 
tion to  this,  a  minister  is  often  almost  compelled 
to  preach  political  sermons.  He  is  told  that  it  is 
his  duty  to  do  so.  This  he  may  moderately  but 
firmly  deny.  He  need  not  manifest  temper.  In 
due  time,  when  the  fierce  political  contest  has  passed 
over,  his  conduct  will  be  approved  by  right-minded 
people.  He  may  find  it  prudent  not  to  vote  for 
either  party.  Even  Paul  declared  that  all  things 
were  lawful  to  him,  but  not  expedient. 

As  to  religious  controversy,  it  is  not  wise  to  re- 
fute errors  which  are  speculative  and  which  do  not 
prevail  among  our  people.  We  are  entitled  to  as- 
sume that  people  who  attend  our  ministry  are  not 
attached  to  error  condemned  in  our  standards,  un- 
less they  seek  to  propagate  it.  Besides,  there  are 
vain  persons  who  court  notoriety,  and,  when  their 
views  are  referred  to  in  public,  feel  flattered.  Others 
are  enraged ;  but  probably  neither  are  benefited ;  and 
meanwhile  the  church's  edification,  which  is  the 
main  thing,  is  neglected. 

Were  we  to  succeed  in  removing  all  speculative 
error  from  a  hearer's  mind,  he  would  still  need  to 


ii8         SYSTEMATIC    HOMILETICS 

be  converted  to  God.  Now,  a  man  by  divine  grace 
may  be  as  easily  brought  from  skepticism  to  the 
exercise  of  saving  faith  as  to  the  exercise  of  merely 
historical  faith.  It  is  a  poor  thing  to  be  satisfied 
with  wounding  or  silencing  an  opponent.  The  vic- 
tory thus  gained  is  one  which  Christ  will  not  recog- 
nize nor  accept;  His  desire  is  to  convert  an  enemy 
into  a  friend.  It  is  a  mistake  to  suppose  that  specu- 
lative error  must  be  removed  from  a  man's  mind 
that  saving  truth  may  be  admitted.  Such  a  process 
is  not  needed.  The  truth  presented  is  generally 
sufficient  by  divine  grace,  to  expel  the  error.  A 
man  of  great  ability  may  gain  a  victory  over  one 
who  holds  error,  while  the  latter  is  as  far  removed 
from  the  faith  as  ever.  The  error  may  be  lodged  in 
the  heart. 

It  is  said  that  when  the  Emperor  Marcus  Au- 
relius,  the  stoic  philosopher,  heard  that  a  commander 
of  his  army  in  Syria  had  rebelled  against  him  and, 
when  his  treason  was  detected,  had  committed  sui- 
cide, said  that  he  greatly  regretted  that  the  officer 
had  committed  suicide,  "for,"  said  he,  "he  has  de- 
prived me  of  an  opportunity  of  converting  an  enemy 
into  a  friend."  The  Lord  Jesus,  referring  to  the 
conversion  of  Paul,  said,  "I  will  show  him  how 
great  things  he  must  suffer  for  My  name's  sake." 

There  is  danger  of  so  refuting  an  error  as  to  give 
it  much  publicity.  Not  many  years  ago  a  Presby- 
terian minister,  a  truly  good  man,  well  known  to 
me,  considered  it  his  duty  to  warn  his  people  earn- 
estly from  the  pulpit  against  reading  a  popular  novel. 


CHOICE   OF   SUBJECTS  119 

which  had  just  come  out.  His  labor  was  in  vain, 
however,  as  his  people  besieged  the  bookstores  early 
next  morning  to  procure  the  book.  So  great  was 
their  zeal  that  the  supply  was  soon  exhausted,  and 
a  telegram  had  to  be  sent  off  to  procure  what  was 
necessary  to  gratify  the  interest  which  his  sermon 
had  awakened.  But,  how  did  he  know  so  much 
about  the  book? 

There  is  also  danger  attending  over-refutation  of 
error.  Hearers  are  apt  to  suppose  that  it  has  great 
power  and  vitality  when  so  much  refutation  is 
needed.  Thus  a  reaction  is  likely  to  be  produced 
in  favor  of  the  error.  Apologetic  preaching  tends 
to  shake  the  faith  of  an  audience.  I  knew  a  Pres- 
byterian minister  who  was  afraid  of  what  he  con- 
sidered an  epidemic  of  Socinianism.  Hence,  he 
preached  a  series  of  sermons  in  opposition  to  it, 
the  sermons  extending  over  a  considerable  length 
of  time.  At  the  close  of  this  special  effort,  six 
influential  families  left  the  congregation  and  joined 
the  Socinians.  The  truth  would  have  fared  better 
had  he  preached  with  equal  earnestness  on  the 
glory  of  the  Redeemer's  person,  character  and  re- 
demptive work,  not  overlooking  the  words  of  grace 
that  fell  from  His  lips,  and  the  miracles  that  he 
wrought  to  save  life  or  relieve  suffering.  When  a 
great  many  arguments  are  used,  a  considerable  num- 
ber must  be  weak,  and  these  enfeeble  the  whole 
body  of  proof. 

Besides,  if  you  wish  to  refute  a  man's  error  with 
a  view  to  his  conversion,  it  is  a  mistake  to  attack 


I20         SYSTEMATIC   HOMILETICS 

it  violently  and  to  show  its  absurdity  and  wicked- 
ness, as  this  makes  it  more  difficult  to  renounce  it. 
Rather  address  your  discourse  to  anything  even  ap- 
parently good  in  his  views ;  and  this  will  disarm 
prejudice  and  enable  him  to  yield  without  unneces- 
sary humiliation. 

As  to  what  are  called  errors  in  science,  young 
ministers  can  easily  see  that  the  refutation  of  these 
should  be  left  to  professional  scientists,  who  are  spe- 
cialists and  who  are  competent  to  deal  with  them 
effectually.  I  do  not  say  that  young  ministers  should 
not  study  these  matters  and  master  them,  if  they 
can,  but  simply  that  they  should  not  attack  giants 
with  weapons  that  they  are  not  able  to  use.  If 
David  had  gone  in  Saul's  heavy  armor  to  attack 
Goliath,  he  would  probably  not  have  slain  the  giant 
who  defied  the  hosts  of  the  Lord. 

It  is  a  pity  when  ministers  form  the  habit  of  com- 
plaining of  skepticism,  and  that,  too,  in  a  feeble  and 
helpless  kind  of  way,  as  if  the  foundations  of  our 
faith  were  being  undermined.  Let  them  rather 
preach  the  truth  adequately  and  powerfully  and,  by 
the  grace  of  God,  they  will  be  enabled  to  expel  error. 
Let  them  speak  as  men  who  are  assured  of  the 
truth  and  who  have  felt  the  power  of  it  in  their  own 
hearts,  and  their  words  will  have  the  accent  of  con- 
viction. Young  ministers  should  not  involve  them- 
selves nor  the  church  inopportunely  in  controversy. 
They  have  generally  neither  the  resources  nor  the 
prudence  needed ;  and  they  should  know  that  an  un- 
skilful advocate  damages  a  cause.    The  question  is 


CHOICE   OF   SUBJECTS  121 

a  difficult  one.  This,  even  Solomon  admitted ;  for 
he  tells  us  not  to  answer  a  fool  according  to  his 
folly,  and  also  to  answer  him  thus.  Christian  pru- 
dence should  be  used,  and  divine  protection  should 
be  sought.    Magna  est  Veritas  et  praevalebit. 

The  greatest  difficulty  is  in  dealing  with  latent 
error,  or  error  skilfully  combined  with  truth.  The 
truth  that  is  incorporated  with  the  error  imparts 
vitality  to  it.  It  is  a  great  matter  at  the  outset  to 
ascertain  the  "status  questionis."  This,  in  the  heat 
of  controversy,  can  seldom  be  done.  Contending 
parties  do  not  understand  one  another.  Hence  the 
point  of  view  is  not  clearly  perceived. 

This  can  be  easily  illustrated,  e.  g.  There  are 
contentions  in  reference  to  divine  decrees  or  pur- 
poses. Alany  oppose  statements  of  these  purposes, 
not  because  they  suppose  that  God,  infinitely  wise, 
acts  without  a  purpose ;  but  because  they  think  that 
divine  purposes  are  incompatible  with  the  account- 
ability of  moral  agents.  Hence,  their  hostility  is 
really  excited  by  the  supposed  destruction  of  moral 
accountability,  not  by  the  divine  purposes.  A  great 
point  would  be  gained  at  the  outset  were  these  per- 
sons assured  that  their  opponents  admit  as  fully  as 
they  do,  human  accountability,  which  is  not  only 
taught  in  the  Bible,  but  is  a  matter  of  distinct  con- 
sciousness to  every  saved  person.  The  real  point  at 
issue  is  the  supposed  incompatibility  of  divine  decrees 
with  human  accountability. 

So  with  the  perseverance  of  the  saints.     It    is 
not  meant  that  all  who  profess  faith  in  Christ  will 


122         SYSTEMATIC   HOMILETICS 

persevere  to  the  end ;  or  that  true  believers  in  Christ 
will  certainly  persevere  in  their  own  strength;  or 
that  the  Christian  life  can  be  successfully  maintained 
without  conscious  and  strenuous  effort. 

Some  are  opposed  to  justification  by  the  impu- 
tation of  Christ's  righteousness  because  that  they 
believe  that  this  must  lead  to  antinomianism,  hence 
all  their  just  opposition  to  the  latter  is  directed 
against  imputation.  Others  are  opposed  to  preach- 
ing justification  by  faith  alone,  because  they  do 
not  understand  the  nature  of  the  faith  referred  to. 
If  truth  could  be  freed  from  all  alloy,  the  very 
statement  of  it  would  be  sufficient  proof  of  it.  Were 
latent  error  detected  and  clearly  presented,  it  would 
refute  itself. 

English  deists  of  the  last  century  declared  that 
religion  learned  from  the  light  of  nature  is  so  full 
and  satisfactory  that  there  is  no  need  of  a  divine 
revelation  at  all.  Hence,  evangelicals  could  not  en- 
dure the  words  "natural  religion."  Toplady,  the 
antagonist  of  Wesley's  Arminianism,  exclaimed, 
"Natural  religion,  natural  nonsense."  Yet  the  Bible 
is  full  of  references  to  what  nature,  i.  e.,  God's 
works  and  the  light  of  nature  in  the  mind,  teach 
in  reference  to  His  glorious  perfections.  See  Acts 
XIV:  15-18;  Acts  XVII:  22-31;  Acts  IV:  2^,  24. 

So  with  preaching  the  law  of  God.  Nearly  all 
the  heresies  that  have  troubled  the  Church  have 
some  elements  of  truth  in  them  to  which  they  are 
indebted  for  any  vitality  which  they  possessed.  It 
is,  therefore,  a  matter  of  supreme  importance  to 


FINDING  SUBJECTS  AND  TEXTS      123 

detach  the  error  from  the  truth ;  unless  this  is  done 
the  error  cannot  be  effectually  dislodged. 

It  is  easy  to  see  the  difficulty  and  danger  con- 
nected with  preaching  controversial  sermons;  and 
the  qualifications  for  this  work ;  and  the  method 
of  procedure. 

GENERAL  SUGGESTIONS  IN  REFERENCE 
TO  FINDING  SUBJECTS  AND  TEXTS. 

Hitherto  I  have  spoken  of  finding  texts  and  find- 
ing subjects,  at  present  I  offer  merely  general  re- 
marks in  reference  to  finding  subjects  and  texts 
conjointly.  We  have  seen  that  texts  are  numerous 
while  subjects  are  comparatively  few.  Hence,  a 
minister  may  preach  on  one  subject  while  preaching 
on  fifty  texts.  This  is  often  done  and  a  minister 
instead  of  advancing  may  travel  around  a  compara- 
tively small  circle,  while  he  is  not  fully  conscious 
of  it.  It  is  not  enough  to  indicate  how  a  few  texts 
and  subjects  may  be  found.  It  is  necessary,  also,  if 
it  can  be  done,  to  indicate  texts  and  subjects  which 
may  be  required  during  a  long  ministry,  and  that, 
too,  in  one  congregation. 

It  is  useful  to  form  a  little  system  of  subjects, 
such  as  the  Christian  graces;  or  Christian  ethics, 
as  in  Eph.  IV:  25-32;  or  the  biographies  of  eminent 
men  as  in  Heb.  XL  It  might  be  well  to  take  a  sys- 
tem of  Christian  doctrine  as  in  the  Shorter  Cate- 
chism. I  mention  the  Shorter  Catechism  merely  as 
a    convenient    guide.    I    suggest    that    you    be- 


124         SYSTEMATIC    HOMILETICS 

gin  at  the  application  of  the  remedy.  You  might 
subsequently  begin  at  the  beginning.  I  would  use 
its  questions  merely  as  landmarks,  not  discussing 
finally  the  questions  at  all.  It  might  be  followed  in 
connection  with  systematic  reading.  But  this  plan 
should  not  be  disclosed  to  the  congregation,  nor 
should  it  have  the  rigidity  and  formality  of  a  doc- 
trinal system.  This  might  furnish  one  subject  a 
week  for  two  years ;  i.  e.,  supposing  that  miscel- 
laneous subjects  should  be  freely  interspersed.  This 
might  be  demanded  by  the  special  study  required 
for  some  of  the  consecutive  subjects,  by  pressing 
ministerial  engagements,  and  by  special  services. 
I  do  not  advise  you  to  preach  systematic  theology 
nor  even  biblical  theology,  but  to  discuss  the  doc- 
trines rhetorically  as  they  are  presented  in  the  Bible. 
At  the  end  of  two  years  the  whole  series  might  be 
restudied,  rewritten,  corrected  and  embellished. 
Blanks  might  be  filled  up  and  redundancies  cut  off, 
and  the  whole  might  be  enriched  by  your  increasing 
knowledge  and  experience,  making  it  cover  the  sec- 
ond time  three  years.  At  the  end  of  this  period 
repeat  the  process.  But  the  work  would  become 
lighter  at  every  repetition  of  the  process,  as  less 
change  would  be  required ;  in  many  cases,  none 
at  all. 

It  might  be  said  that  the  congregation  would  not 
like  this  system  of  preaching.  But  how  could  they 
discover  it?  It  is  said  that  the  texts  would  reveal 
it.  Then,  by  all  means,  change  the  texts.  We  have 
shown  that  you  have  a  large  and  inexhaustible  su|>- 


FINDING  SUBJECTS  AND  TEXTS      125 

ply  of  texts  at  your  command.  Eminent  preachers, 
some  time  ago,  were  wont  to  prefix  or  append  to  a 
carefully  prepared  sermon  a  list  of  texts  on  any  one 
of  which  it  might  be  preached,  with  perhaps  a  slight 
change  in  the  introduction.  This,  however,  should 
be  practised  with  due  caution,  lest  it  should  make 
the  preacher  slothful.  Still  it  would  be  amply  justi- 
fied in  connection  with  the  system  now  proposed. 
People  do  not  notice  if  a  text  is  preached  on  once 
in  three  or  four  years.  Why  people  should  be 
afraid  of  hearing  texts  preached  on  several  times, 
while  they  do  not  complain  although  they  hear  vir- 
tually the  same  subject  discussed  almost  every  Sab- 
bath, I  cannot  comprehend.  This  would  secure 
far  greater  variety,  and  conduce  more  to  the  edi- 
fication of  both  pastor  and  people  than  the  usual 
way  of  choosing  subjects  and  texts.  Many  think 
that  there  is  great  variety  in  their  preaching  merely 
because  there  is  great  variety  in  their  texts.  This 
is  a  mistake.  To  secure  real  variety  it  must  be 
found  in  the  subjects.  Besides,  additional  variety 
might  be  had  in  the  miscellaneous  subjects  discussed 
at  one  service  every  Sabbath. 

The  advantages  of  the  method  we  have  been 
advocating  are  manifest. 

1.  It  would  secure  regular  study,  which  is  a 
great  matter,  and  which,  if  not  begim  at  the  com- 
mencement of  one's  ministry,  will  probably  never  be 
practised. 

2.  It  will  secure  greater  variety  than  any  other 


126         SYSTEMATIC   HOMILETICS 

method — much  greater  than  is  secured  by  preach- 
ing on  miscellaneous  subjects  and  texts. 

3.  It  would  furnish  ample,  spiritual  nourishment 
for  the  people.  Nothing  profitable  will  be  kept  back 
from  them,  as  Paul  said  to  the  elders  of  Ephesus, 
Acts  XX  :20. 

In  addition  to  this,  in  order  to  secure  still  greater 
variety  and  edification,  one  might  deliver  consecu- 
tive discourses  on  a  gospel  or  an  epistle.  How  this 
should  be  done  will  be  explained  in  due  time. 

The  keeping  of  a  book,  in  which,  texts  which  casu- 
ally strike  you  may  be  recorded,  is  recommended. 
Many  have  tried  it  and  found  it  to  be  of  little  use 
in  an  emergency.  This  has  several  times  been  my 
own  experience.  The  reason  is  that  persons  record- 
ing such  texts  have  failed  to  record,  or  even  find 
in  the  texts,  suitable  subjects.  We  have  already 
seen  that  a  text  is  not  truly  found  unless  a  subject 
has  been  discovered  in  it.  If  a  person  were  to 
note  down,  not  only  a  text  but  a  subject  invented 
out  of  it,  and  the  lively  impression  it  produced  on 
his  mind  at  the  time,  it  would  be  of  very  great  value 
and  occasion  no  disappointment.  But  another  diffi- 
culty occurs  here ;  he  could  hardly  be  restrained  from 
preaching  on  such  a  text  at  once.  It  would  be  too 
good  to  keep. 

It  should  be  known  that  reading  the  Scriptures 
in  the  original  suggests  many  interesting  subjects 
that  we  never  previously  noticed.  Like  the  man 
who  found  treasure  hid  in  a  field,  we  would  be  glad 
at  any  cost  to  get  possession  of  it.     Besides,  we 


FINDING  SUBJECTS  AND  TEXTS      127 

would  feel  an  interest  and  power  in  it  which  we 
never  felt  before.  Reading  a  chapter  in  the  orig- 
inal every  morning  would  bring  a  sure  reward. 

Another  important  thing  remains  to  be  noticed, 
which  is  the  overhauling  of  old  miscellaneous  ser- 
mons. There  may  be  some  of  remarkable  interest 
and  power,  which  should  not  be  laid  on  the  shelf, 
but  which  should  be  restudied  and  rewritten  when 
one  is  in  a  suitable  spiritual  state.  Without  care- 
ful examination  you  may  not  know  that  you  have 
some  sermons  of  so  great  merit  and  value.  Of 
their  very  best  productions  preachers  are  often  en- 
tirely unconscious.  This  is  a  matter  w'orthy  of 
special  attention.  There  is  a  very  great  difference 
in  the  value  of  the  same  minister's  sermons.  This, 
too,  is  due  not  merely  to  diligent  study,  but  to 
inspiration  at  the  time  they  were  compiled.  Such 
sermons,  although  miscellaneous,  will  in  due  time 
be  worthy  of  a  place  among  the  systematic  dis- 
courses already  referred  to. 

I  would  state  another  method  by  which  your 
subjects  and  texts  might  be  greatly  increased — in 
some  cases  doubled.  This  could  be  done  by  preach- 
ing your  old  sermons  and  texts  extempore.  I  sup- 
pose that,  in  general,  Presbyterian  ministers  study 
their  sermons  carefully  and  write  them  out  fully, 
and  deliver  them  with  a  mere  sketch  of  outlines 
and  salient  points  to  aid  the  memory.  What  I  pro- 
pose is  that,  as  you  are  well  acquainted  with  your 
subject  and  text,  and  what  you  hope  to  obtain  by 
the  discussion,  you  might  preach  the  same  sermon 


128         SYSTEMATIC   HOMILETICS 

extempore,  i.  e.,  preach  it  as  if  it  had  never  been 
written  at  all.  This  would  give  great  fulness  and 
variety  to  your  preaching,  and  great  interest  and 
power.  This  will  be  more  fully  discussed  when  we 
have  our  attention  specially  directed  to  extempore 
preaching. 


THE    UNITY    AND    INVENTION    OF    THE 
SUBJECT 


129 


CHAPTER  VI 

THE   UNITY    AND    INVENTION    OF    THE 
SUBJECT 

This  belongs  to  systematic  rhetoric.  What  has 
been  insisted  on  for  some  time  in  relation  to  sub- 
jects and  texts  belongs  exclusively  to  preaching  the 
Word,  i.  e.,  to  homiletics.  Not  so  with  what  must 
now  engage  our  attention. 

Unity  is  essential  in  any  work  of  art.  The  unity 
and  invention  are  the  most  important  points  to 
which  our  attention  can  be  directed  in  the  first  part 
of  our  system.  These  are  things  of  supreme  im- 
portance in  any  discourse,  whether  sacred  or  secu- 
lar. An  edifying  and  impressive  discourse  cannot 
be  constructed  on  several  subjects.  The  very  life 
of  a  discourse  is  in  its  unity.  If  there  is  not  unity 
the  discourse  will  be  incoherent.  There  will  be 
no  consecutive  thought,  no  decided  impression.  If  a 
subject  has  not  unity  it  cannot  be  properly  dis- 
cussed. There  can  be  no  proper  division  or  analy- 
sis, no  organic  structure,  no  life,  no  symmetrical 
development  and  no  practical  end  gained. 

Unity  requires  that  there  be  one  leading  idea  to 
which  everything  is  subordinated.  Unity  is  not 
unicity,  but  it  is  the  result  of  union,  the  union  of 
parts  in  one  whole.     It  is  not  absolute  and  simple, 

181 


132         SYSTEMATIC   HOMILETICS 

but  relative  and  complex,  a  unity  of  different  parts, 
the  relation  of  which  to  each  other  and  to  the  whole, 
can  be  perceived  at  one  view.  e.  g.  "The  rest 
that  Christ  gives"  has  unity,  although  it  comprises 
all  the  elements  of  this  rest.  "The  blessedness  of 
the  saints  in  Heaven"  has  unity,  although  it  com- 
prises seeing  God,  enjoying  God  as  their  portion 
and  doing  His  will.  This  analysis  is  psychological. 
The  proposition,  "Christ  gives  His  people  rest," 
has  unity.  By  directing  all  your  arguments  to 
prove  this,  you  secure  unity,  no  matter  how  numer- 
ous the  arguments  may  be,  provided  they  are  co- 
ordinate or  lie  in  the  same  field  of  view. 

Intelligent  and  serious  hearers  demand  unit)'. 
Each  hearer  of  this  class,  unconsciously  to  him- 
self, will  endeavor  to  give  unity  to  a  discourse  to 
which  the  preacher  has  not  given  it;  or  will  at- 
tach himself  to  one  of  the  preacher's  ideas ;  or 
will  perhaps  force  all  these  ideas  to  take  the  direc- 
tion which  pleases  his  own  mind.  Thus  the 
preacher,  who  for  want  of  diligence  or  skill,  fails 
to  impart  unity  to  his  subject,  imposes  too  great 
labor  on  his  audience,  and  defeats  his  own  purpose. 

Archbishop  Whately  speaks  of  "many  a  wander- 
ing discourse  one  hears  in  which  a  preacher  aims 
at  nothing  and  hits  it."  He  adds,  "Some  speak- 
ers resemble  an  exploring  party  on  a  newly  dis- 
covered island;  they  start  in  any  direction  without 
aim  or  object." 

Bautain,  a  much  more  eloquent  man,  says,  "Each 
discourse  must  have  its  own  unitv.  and  constitute 


UNITY  OF  THE  SUBJECT  133 

a  whole,  in  order  that  the  hearer  may  embrace  in 
his  understanding  what  is  said  to  him,  and  be  able 
to  produce  it  at  need."  He  adds :  "A  discourse 
without  a  parent  idea  is  a  stream  without  a  foun- 
tain, a  plant  without  a  root,  a  body  without  a  soul, 
empty  sounds  which  beat  the  air,  or  a  tinkling 
cymbal.  The  hearer  does  not  cling  to  a  speaker 
who,  undertaking  to  guide  him,  seems  ignorant 
whither  he  is  going."  Paley's  advice  was:  "to  pre- 
pare one  point  in  each  discourse  and  stick  to  it; 
inasmuch  as  the  hearer  never  carries  away  more 
than  one  impression." 

To  secure  unity  three  simple  rules  may  be  helpful : 
I  St.  Reduce  your  subject  to  the  form  of  a  prop- 
osition, stated  in  the  fewest,  simplest  and  most  forci- 
ble words.  The  doctrinal  proposition  is  easily  trans- 
formed into  a  practical  one.  In  this  concentrated 
form,  any  incongruous  element  may  be  readily  de- 
tected. But  this  test  is  not  infallible,  as  you  may 
preach  on  one  word  and  not  have  unity.  If  you 
take  e.  g.,  "sanctification"  you  may  preach  on  its 
meaning,  on  the  means  by  which  it  may  be  effected, 
on  its  relation  to  justification,  or  on  the  blessed- 
ness for  which  it  qualifies  the  soul — four  subjects. 
2nd.  Have  a  definite  object  in  view,  a  definite 
impression  to  be  produced.  If  a  man  directs  every- 
thing towards  a  definite  end  which  he  earnestly 
desires,  he  will  be  kept  from  wandering  or  loiter- 
ing, or  plucking  flowers  by  the  way.  A  rhetorical 
subject  is  more  definite  than  a  logical  one.  e.  g. 
"The  Bible  is  inspired"  is  logical.     'T  purpose  to 


134         SYSTEMATIC   HOMILETICS 

explain  the  nature  of  inspiration"  or  'T  purpose 
to  prove  that  the  Bible  is  inspired"  is  rhetorical. 
A  theme  which  has  no  relation  to  a  subject  practi- 
cally important,  or  which  cannot  be  made  so  with- 
out painful  effort,  is  not  a  proper  basis  for  a  rhet- 
orical discourse.  Rhetorical  unity  is  different  from 
didactic  in  this,  that  all  the  elements  it  combines 
have  for  their  last  term  a  practical  application  or 
conclusion.  A  man  whose  head  cannot  guide  him 
may  be  impelled  aright  by  his  heart.  This  is  the 
secret  of  the  effective  speaking  of  illiterate  per- 
sons. Their  inward  impulses  inspire  and  direct 
them. 

3rd.  Have  one  principle  on  which  analysis  or 
division  is  made  in  explanation  of  the  subject ;  and 
one  principle  on  which  arguments  are  invented  or 
arranged  in  confirmation  of  the  same.  If  this  can- 
not be  done  it  is  because  the  subject  lacks  unity. 
The  adoption  of  one  principle  will  guide  aright. 
It  will  prevent  cross-divisions,  which  create  confu- 
sion, e,  g.  If  you  choose  to  divide  mankind,  you 
may  take  any  attribute  in  rational  animal,  or  you 
may  divide  men  according  to  the  color  of  their  skin  ; 
but  you  must  not  mix  up  a  geographical  or  an  eth- 
nological principle  with  this.  Whately  remarks  that 
when  it  is  difficult  to  divide  or  discuss  a  subject,  it 
will  generally  be  found  that  another  principle  has 
crept  in. 

Notice  that  (a)  Unity  is  not  confined  to  the  sub- 
ject, but  must  pervade  the  whole  sermon.  The  vari- 
ous parts  reached  by  division  or  analysis  must  not 


UNITY  OF  THE  SUBJECT  135 

be  discussed  independently,  like  little  essays  on  a 
level,  but  with  direct  reference  to  the  aim  of  the 
sermon,  and  with  manifest  reference  to  the  whole 
of  which  each  is  a  consecutive  part,  and  with  ref- 
erence to  its  relation  to  the  other  parts.     This  is 
tne  only  way   in  which   unity   in   a  discourse  can 
be  secured,  and  a  decided  impression  produced.     It 
is  pleasant  to  compose,  remember  and  deliver  a  dis- 
course having  such  unity;  and  it  is  delightful  to 
hear  and  attend  to  it,  and  be  impressed  and  per- 
suaded by  it.     Many  preachers,  failing  to  perceive 
this,    ruin    the   best   of  methods   by   adopting  the 
essay  style.     They  seem  to  have  a  persistent  ten- 
dency to  descend  to  the  level  of  mere  teaching. 
Continuity  of  thought  and  interest  cannot  be  se- 
cured in  this  way. 

(b)  Strict  unity  must  be  maintained  even  in 
sermons  on  extended  passages.  One  leading  idea 
must  be  seized  and  all  else  subordinated  to  it.  This 
subordination  implies  no  depreciation,  as  it  is  not 
ethical,  but  rhetorical.  The  laws  of  co-ordination 
and  subordination  must  be  observed  in  the  interest 
of  unity.  They  will  guide  you  even  when  unity 
does  not  exist,  as  in  duty  and  motives.  To  have 
strict  unity  you  must  determine  whether  you  wish 
mainly  to  explain  a  duty,  or  to  enforce  it,  and 
allow  the  main  idea  to  be  conspicuous  and  to  lead. 
For  example,  in  "thou  shalt  not  bear  false  wit- 
ness" you  would   naturally  make  the  explanation 


136         SYSTEMATIC  HOMIL.ETICS 

of  the  duty  prominent,  as  it  is  not  generally  under- 
stood, the  motives  being  subordinated  to  this.  Such 
sermons  were,  in  Scotland,  called  lectures,  a  term 
used  in  England  to  designate  discourses  on  special 
occasions.  I  do  not  wish  to  indicate  at  present 
how  such  discourses  should  be  constructed,  but 
merely  to  state  that  so  far  as  unity  is  concerned 
there  must  be  no  exceptions  in  their  favor. 

I  am  aware  that  many  will  object  to  what  I 
now  state,  on  the  ground  that  the  Scriptures  will 
not  be  explained  to  the  people,  to  their  great  loss. 
But  will  it  not  make  explanation  more  interesting 
and  edifying  when  the  text  is  explained  in  such  a 
way  as  to  present  the  practical  aim  of  the  writer, 
instead  of  confining  attention  to  words  and  phrases  ? 
It  may,  indeed,  be  profitable  sometimes  to  explain 
very  important  words  that  make  clear  the  point  you 
wish  to  discuss ;  but  this  can  be  no  apology  for 
explaining  everything. 

The  principle  now  inculcated  will  guide  one  when 
preaching  on  a  duty  and  enforcing  it  by  motives. 
Of  course,  you  cannot  properly  enforce  a  duty  with- 
out first  explaining  it,  but  you  may  give  greater 
prominence  to  one  than  to  the  other.  Unity  may 
be  helped  by  so  explaining  a  duty  as  to  facilitate 
an  orderly  statement  of  motives,  allowing  the  same 
tone  of  feeling  to  pervade  both  parts. 

(c)  When  a  subject  may  be  viewed  in  differ- 
ent aspects,  your  purpose  in  preaching  must  decide 


UNITY  OF  THE  SUBJECT  137 

to  which  the  greatest  prominence  should  be  given. 
When  the  text  contains  several  ideas  of  great  value, 
which  you  cannot  fuse  together,  several  may  be 
waived.  Tiiis  should  be  done  in  a  most  respectful 
manner.  The  old  divines  were  wont  to  maintain 
that  this  should  never  be  done.  This  is  dififerent 
from  giving  a  matter  difficult  to  incorporate  a 
merely  subordinate  place;  it  excludes  it  altogether. 
There  is  nothing  disrespectful  to  the  text  in  this, 
provided  that  the  whole  meaning  of  it  is  briefly 
stated,  and  also  the  reason  for  discussing  only  a 
part  of  it  at  the  present.  Were  this  not  to  be 
permitted,  a  subject  of  a  more  general  nature  would 
be  required  and  one  less  fitted  to  produce  an  im- 
pression. 

Cicero  attached  much  importance  to  having  a  defi- 
nite subject  and  purpose.  He  said:  "When  after 
hearing  and  understanding  a  cause,  I  proceed  to 
examine  the  subject-matter  of  it,  I  settle  nothing 
until  I  have  ascertained  to  what  point  my  whole 
speech,  bearing  immediately  on  the  question  of  the 
case,  should  be  directed."  The  opinion  of  Cicero 
here  given  is  worthy  of  serious  attention.  He  saw 
the  importance  of  mastering  the  whole  cause  en- 
trusted to  him,  so  that  he  should  see  the  status 
questionis,  and  also  the  main  point  at  issue  to 
w^hich  his  pleading  was  to  be  directed.  This  re- 
minds me  that  a  judge  of  the  supreme  court  said 
to  me  that  he  did   not  complain  of  the  want  of 


138         SYSTEMATIC  HOMILETICS 

knowledge  of  Scripture,  nor  of  the  theology  of  our 
ministers,  but  he  did  complain  that  they  did  not 
see  the  need  of  having  some  definite  purpose  in 
every  sermon,  in  seeking  to  gain  which  they  should 
use  all  their  resources,  ability  and  energy. 

THE  INVENTION   OF  THE   SUBJECT 

After  discussing  the  unity  of  the  subject  we  are 
j)repared  to  consider  the  invention  of  it.  We  could 
not  properly  do  this  before  understanding  the  mat- 
ter of  the  subject,  the  most  important  thing  in 
which  is  its  unity. 

Lange's  statement  in  reference  to  the  invention 
of  the  subject  is  good,  and  is  also  specific.  It  is 
to  be  found  in  his  introduction  to  the  commentary 
on  Matthew  and  is  as  follows :  "Standing  between 
the  Word  of  God  and  the  special  wants  of  the 
congregation,  the  minister  must  choose  his  theme 
according  to  his  spiritual  perception  at  the  time, 
and  his  peculiar  disposition.  However  obvious  in 
the  circumstances  a  text  may  appear,  yet  the  sub- 
ject itself,  the  theme,  is  always  a  discovery,  or 
rather  a  gift  of  the  Lord,  a  message  to  the  Church." 
It  shows  how  much  depends  on  the  preacher's  state 
of  mind  at  the  time,  which  affects  his  view  of  spirit- 
ual truth.  When  clear  spiritual  vision  is  possessed, 
the  mind  can  see  a  depth  of  meaning,  a  glory  and 
a  beauty  in  spiritual  things  that  it  cannot  see  at 
other  times.  Remember  Luther's  words:  "Bene 
precasse  est  bene  studuisse." 

There  are  also  affecting  views  of  the  spiritual 


INVENTION  OF  THE  SUBJECT        139 

wants  of  the  people  that  produce  sympathy  with 
them,  and  a  sincere  and  earnest  desire  to  benefit 
them.  This  is  entirely  different  from  seeking  to 
please  or  amuse.  This  feehng  in  its  most  tender 
form  was  always  present  in  our  Lord's  mind.  To 
His  view  the  people  were  like  sheep  without  a 
shepherd. 

There  is  also  a  looking  up  to  God  for  direction 
and  help,  and  for  a  subject  which  shall  be  a  divine 
gift,  a  message  to  the  Church.  This  is  attested  by 
experience.  If  you  take  an  old  sermon  that  com- 
plies with  these  conditions,  it  will  be  new  and  fresh 
to  yourself  and  to  the  people.  If  you  take  a  new 
sermon  that  does  not  comply  with  these  conditions, 
although  the  ink  on  it  is  scarcely  dry,  it  will  fall 
powerless  at  your  feet.  There  is  inspiration  in  the 
one  case,  none  in  the  other. 

The  conditions  favorable  to  invention  are  worthy 
of  serious  study.  If  these  are  wanting,  invention, 
properly  speaking,  is  out  of  the  question.  Cicero  in- 
sisted that  an  orator  must  be  a  man  of  learning 
and  universal  information,  and  although  his  knowl- 
edge of  many  subjects  must  be  superficial,  yet  he 
must  thoroughly  understand  Ethics,  Law  and  Poli- 
tics. 

(a)  Adequate  knowledge  of  theology,  especially 
Biblical,  is  indispensable.  If  Cicero,  for  the  sake 
of  personal  aggrandizement,  thoroughly  mastered 
ethics,  law  and  politics,  it  is  a  shame  when  min- 
isters of  the  Gospel  shrink  from  those  Biblical 
studies  that  furnish  the  matter  of  discourse.    Cras- 


I40         SYSTEMATIC    HOMILETICS 

sus,  as  Cicero  relates,  said  that  the  eloquence  of 
his  contemporaries  was  due  entirely  to  their  learn- 
ing and  ability,  not  to  their  rhetorical  skill.  But 
Antonius  maintained  that  very  much  was  due  to 
rhetorical  culture  and  to  conforming  to  the  prin- 
ciples of  rhetoric ;  and  that  speeches  not  so  con- 
formed, notwithstanding  learning  and  ability,  would 
have  been  much  better  had  they  been  more  rhet- 
orical. If  such  studies  are  valuable  to  men  of  the 
greatest  learning  and  ability,  how  much  more  must 
they  be  to  men  of  inferior  learning  and  gifts. 

It  is  quite  evident  that  a  person  must  have  some 
matter  to  work  upon,  and  out  of  which  he  may 
invent  and  enrich  his  subject.  If  he  has  not  such 
he  can  no  more  make  an  edifying  sermon  than  an 
architect  can  erect  a  house  without  material.  If 
it  is  not  in  his  own  mind,  he  must  seek  it ;  and 
until  it  is  found  invention  is  out  of  the  question. 

Rhetoric  cannot  reasonably  be  expected  to  fur- 
nish the  matter  of  discourse,  but  it  can  show  the 
necessity  of  invention,  teach  how  to  construct  sub- 
jects, and  how  to  make  them  interesting,  impressive 
and  persuasive.  In  addition  to  professional  studies 
an  orator  must  be  a  man  of  learning  and  universal 
education.  Cicero  states  this  qualification  merely 
in  the  interest  of  eloquence,  which  is  as  much  re- 
quired in  the  pulpit  as  in  Parliament,  or  at  the 
Bar,  and  this,  too,  not  for  display  or  popularity, 
but  for  effective  persuasive  discourse. 

(b)  Another  condition  is  a  knowledge  of  the 
character   and   sentiments    of   your   hearers,    espe- 


INVENTION  OF  THE  SUBJECT       141 

cially  of  your  own  people.  The  preacher  is  said 
"to  stand  between  the  Word  of  God  and  the  spe- 
cial wants  of  the  congregation."  How  can  he  do 
this  if  he  does  not  know  these  special  wants  ?  With- 
out this  knowledge  he  cannot  invent  a  subject  suited 
to  them  at  all.  It  is  only  thus  he  can  discover  what 
subjects  are  fitted  to  do  his  hearers  good — by  being 
in  harmony  with  their  habits  of  thought,  and  their 
particular  feelings  at  the  time.  Christian  sympathy 
will  stimulate  the  inventive  faculty  to  strenuous 
and  sustained  effort.  Learned  men  often  lack  the 
sympathy  with  the  people  which  is  needed  to  guide 
them  in  inventing  subjects.  Such  men  should  not 
be  engaged  in  preaching  the  Gospel.  It  is  absurd 
to  say  that  a  man  is  too  well-educated  to  preach 
to  the  illiterate.  If  his  education  is  of  the  right 
kind  it  will  enable  him  to  make  his  subject  easily 
understood  and  easily  digested.  When  a  so-called 
learned  man  despises  his  hearers  he  is  not  fit  to  be 
their  teacher.  Such  were  the  Pharisees  who  said, 
"this  people  that  know  not  the  law  is  cursed." 
If  a  minister  is  so  fascinated  by  ancient  literature 
as  to  live  in  the  past,  he  should  not  presume  to 
influence  men  now  living  and  struggling  under 
the  stress  and  strain  of  modern  life.  You  never 
find  lawyers  or  statesmen  despising  their  hearers. 
Of  one  who  has  left  immeasurably  behind  Him 
all  the  religious  teachers  who  have  ever  lived,  it 
is  said  that  "the  common  people  heard  Him  gladly.*' 
He  said,  as  a  proof  that  He  was  the  Messiah,  "the 


142         SYSTEMATIC   HOMILETICS 

poor  have  the  gospel  preached  to  them.  And  blessed 
is  he,  whosoever  shall  not  be  offended  in  me." 

(c)  A  mind  enjoying,  or  sincerely  seeking,  the 
guidance  of  the  Holy  Spirit.  When  a  man's  mind 
is  in  a  right  spiritual  state,  when  he  looks  up  to 
God  for  direction  and  help,  he  will  be  enabled  to 
discover  subjects  that  are  precious  and  affecting. 
Spiritual  things  are  spiritually  discerned.  A  mind 
in  such  a  state  readily  attaches  itself  to  spiritual 
truths  that  will  be  sure  to  find  a  response  in  the 
hearts  of  others. 

It  is  easy  to  see  that  these  general  conditions 
favorable  to  invention  are  in  the  mind  of  the  speaker 
himself.  These  are  things  that  the  preacher  should 
permanently  possess.  They  should  indicate  his  state 
of  mind  at  all  times,  if  his  inner  life  is  at  all  what 
it  should  be,  if  he  is  to  feel  habitually  that  he 
stands  between  the  Word  of  God  and  the  special 
wants  of  the  congregation, — a  position  implying 
very  great  responsibility  and  anxiety. 

SPECIFIC    CONDITIONS    OF    INVENTION. 

(a)  An  accurate  knowledge  of  your  text.  It  is 
only  thus  you  can  discover  its  specific  meaning. 
If  your  attention  is  concentrated  for  a  considerable 
time  on  your  text,  and  that,  too,  in  the  original  lan- 
guage, and  with  the  aid  of  such  help  as  you  can 
obtain  from  such  critical  and  exegetical  books  as 
you  possess,  you  will  probably  be  rewarded  by  dis- 
covering a  valuable  subject.  If  you  do  not  find 
it  at  once,  exercise  patience.     If  it  does   not  lie 


INVENTION  OF  THE  SUBJECT       143 

on  the  surface  of  the  text,  dig  therein  as  if  you 
were  seeking  hidden  treasure.  Such  labor  will 
not  be  in  vain.  It  is  clear  that  the  inventive  fac- 
ulty must  have  material  to  work  upon. 

(b)  The  impression  on  the  mind  of  a  principle 
contained  in  a  text.  This  impression  is  so  strong 
sometimes  that  it  cannot  be  effaced.  In  this  case  you 
have  not  to  find  the  subject,  but  the  subject  seems 
to  find  you.  When  this  impression  is  strong,  al- 
though the  subject  is  not  at  once  perceived,  its 
presence  is  felt.  This  is  due  to  a  kind  of  spiritual 
susceptibility,  and  is  highly  favorable  to  invention. 
As  it  is  not  continuous,  but  spasmodic,  full  advan- 
tage should  be  taken  of  it  at  the  moment,  before 
it  is  forgotten.  It  may  be  of  greater  value  than 
hours  of  study.  Besides,  the  impression  will  sug- 
gest the  method,  and  also  help  the  composition  and 
delivery  of  the  discourse. 

(c)  An  earnest  desire  to  edify  the  Church  and 
to  glorify  God.  Besides,  affections  of  piety  and 
benevolence  will  elevate  and  purify  the  mind  and 
raise  it  above  selfish  and  vain  desires,  purify  its 
vision  and  impart  to  it  composure  and  courage  which 
are  favorable  to  invention. 

THE  PROCESS  OF  INVENTION. 

This  is  not  easy  to  analyze.  It  includes  medita- 
tion on  the  matter  out  of  which  the  subject  is  to  be 
invented,  i.  e.,  when  the  subject  is  found  in  a  text. 
Many  express  this  by  saying  that  they  allow  the  mat- 
ter to  steep  in  the  mind  for  a  time.     This  seems 


144         SYSTEMATIC   HOMILETICS 

a  kind  of  negative  process.  But  the  person  invent- 
ing a  subject  must  exert  himself.  He  can  concen- 
trate his  attention  on  the  matter.  This  is,  of  course, 
a  double  process  that  requires  a  conscious  effort. 
There  must  be,  not  only  concentrated  attention,  but 
also  effort  to  resist  anything  that  would  distract,  and 
to  dismiss  everything  that  is  irrelevant. 

By  persevering  attention  and  contemplation,  a  sub- 
ject may  be  expected  in  due  time  to  appear.  When 
you  get  the  first  glimpse  of  it,  increase  your  efforts. 
A  suitable  discovery  will  surely  be  your  reward.  Sir 
Isaac  Newton  considered  that  the  faculty  of  close  and 
persevering  attention  is  genius  itself,  or  is  the  way 
in  which  genius  is  sure  to  manifest  itself.  He  con- 
sidered the  strength  of  this  faculty  the  measure  of 
a  man's  ability.  An  exercise  of  will  may  direct  at- 
tention to  a  specific  point,  and  then  interest  in  the 
matter  will  retain  the  attention.  All  who  have  be- 
come eminent  in  literature,  science  or  art,  have  been 
distinguished  by  excessive  persevering  study  and 
concentration  of  all  their  powers  of  mind.  There  is 
a  kind  of  habitual  preparation  for  invention  in  a 
thorough  and  continued  study  of  the  flock,  of  hu- 
man life,  of  ourselves  and  of  the  Bible;  in  a  habit 
of  disciplining  our  mind  and  arranging  our  ideas 
which  will  never  leave  us  at  a  loss.  Cicero  says : 
"In  speaking,  three  things  are  required  in  finding 
arguments,  genius,  method  and  diligence.  Dili- 
gence is  to  be  particularly  cultivated  by  us ;  it  is  to 
be  constantly  exerted ;  it  is  capable  of  effecting  al- 
most anything. 


INVENTION  OF  THE  SUBJECT       145 

Thus  the  mind  is  placed  in  the  best  position  for 
exercising  its  inventive  or  creative  power.  When 
the  subject  is  thus  discovered  it  occupies  the  whole 
mind  for  a  time,  not  only  irradiating  the  under- 
standing but  inflaming  the  heart.  Although  it  is 
difficult  to  analyze  the  process  of  invention  itself, 
yet  it  is  important  to  see  that  the  mind  has  ample 
material  on  which  to  work,  and  that  it  be  placed 
in  the  best  position  to  exert  its  powers. 

Facility  in  invention  may  be  acquired  by  the  habit 
of  disciplining  our  minds  and  arranging  our  ideas. 
Thus  the  mind  will  not  be  like  a  lumber  closet,  full 
of  confusion  and  dust,  where  things  are  not  ar- 
ranged or  placed  in  their  proper  positions ;  but  it 
will  be  like  a  spacious  and  elegant  room,  which  is 
full  of  light,  and  in  which  all  things  are  arranged 
in  proper  order,  so  that  anything  that  is  wanted  may 
be  found  in  a  moment,  and  that,  too,  with  all  things 
relating  or  belonging  to  it.  The  contents  of  the 
mind  are  thus  classified.  This  is  very  different  from 
a  mind  into  which  facts,  notions  and  images  are 
thrown  in  confusion. 

Power  of  invention  is  acquired  partly  by  habit, 
and  partly  by  the  cultivation  of  the  mind  itself. 
A  knowledge  of  the  laws  of  thought  is  of  immense 
value,  when  the  mind  is  able  to  conform  its  process- 
es to  them.  Indeed,  an  educated  mind  is  a  law 
to  itself.  Its  process  of  thinking  imparts  organic 
structure  and  vitality  to  a  subject.  Divisions  are 
natural  and  easy. 

It  may  be  said  that  such  laborious  invention  is 


146         SYSTEMATIC   HOMILETICS 

too  much  to  expect  of  us,  it  costs  too  much  trouble. 
But  consider  the  educational  value  of  this,  the  in- 
definite improvement  and  strengthening  of  the 
mind  itself.  How  much  refined  enjoyment  does  a 
cultivated  mind  experience,  with  how  much  pleas- 
ure do  its  trained  powers  work !  There  is  no  undue 
strain,  no  painful  friction,  no  uncertain  result.  Is 
not  the  preaching  of  the  Gospel  revealing  the  un- 
searchable wisdom,  and  the  unfathomable  love  of 
God  worthy  of  the  highest  human  and  angelic 
powers?  When  it  is  committed  to  the  noblest  and 
most  highly  cultivated  minds  the  treasure  is,  even 
then,  put  into  earthern  vessels.  How  splendid  will 
be  the  achievement  when  the  mind  acquires  such 
culture  and  power  as  to  be  able  to  perform  its  in- 
ventive or  creative  function  without  conscious  ef- 
fort. 

Some  say:  "We  can  get  up  sermons  that  will 
do  well  enough  without  understanding  this  mental 
process  and  without  principles  to  guide  us."  This 
is  generally  the  case  when  men  with  no  literary 
taste  enter  on  a  literary  profession.  It  is  the  case 
when  a  man  learns  an  art  without  understanding 
the  principles  on  which  it  is  based.  Such  may, 
in  a  manner  succeed ;  but  their  work  will  be  neither 
congenial  nor  pleasant  to  them. 

If  a  person  cannot  invent  subjects  for  himself 
he  must  be  content  to  borrow,  beg  or  appropriate 
in  some  more  reprehensible  manner  the  inventions 
of  others.  He  thus  dooms  himself  to  a  life  of  lit- 
erary poverty ;  and  this  is  due,  not  to  want  of  ability. 


INVENTION  OF  THE  SUBJECT       147 

but,  as  Cicero  says,  to  the  want  of  diligence.  This 
is,  in  ministers,  not  an  intellectual,  but  a  moral 
disability.  The  only  effectual  remedy  for  it,  that  we 
know,  is  moral  earnestness,  which  only  divine  grace 
can  impart. 

Others  may  say:  "We  understand  in  a  super- 
ficial manner  what  is  meant  by  invention,  but  we 
do  not  possess  this  power  and  we  fear  that  we  shall 
never  be  able  to  acquire  it."  In  this  case  they  may 
avail  themselves  of  what  may  be  called  the  in- 
direct process  of  invention.  This  consists  in  con- 
sulting all  available  commentaries  on  the  subject 
aimed  at,  and  meditating  on  them,  the  mind  se- 
lecting and  arranging  what  seems  congenial  to  it. 
In  this  way  a  subject  is  invented  and  by  medita- 
tion made  your  own.  After  the  subject  is  par- 
tially invented  by  the  indirect  process,  many  are 
able  to  complete  the  invention  by  the  direct  process. 
This  is  most  desirable;  persevering  study  is  thus 
almost  equal  to  genius.  If  those  who  adopt  this 
method  strive  subsequently  to  elaborate  matter  thus 
obtained,  so  as  to  place  on  it  the  impress  of  their 
own  minds,  this  is  all  that  can  be  reasonably  ex- 
pected at  first.  If  this  is  persevered  in  intelligently, 
a  higher  attainment  may  be  reached.  Indeed,  many 
are  able  after  studying  the  matter  of  discourse  in 
the  indirect  manner,  and  after  acquiring  fuller  in- 
formation, and  also  suggestions  in  reference  to 
method,  to  invent  by  the  direct  process.  Thus  a 
little   intelligence  and  practice    may    develop   and 


148         SYSTEMATIC   HOMILETICS 

strengthen   operative   power.     They   will   find   the 

exercise  of  creative  power  most  delightful. 

CHARACTERISTICS  OF  SUBJECTS  WHEN 
INVENTED. 

I.  Objective:  A  subject  should  be  very  valuable 
to  be  the  basis  or  germ  of  discourse.  A  person  may 
think  that  he  has  found  a  valuable  subject,  be- 
cause it  has  cost  him  a  great  deal  of  trouble.  This 
labor  may  blind  him  to  its  defects.  It  ought  to  be 
distinctly  understood  that  subjects  that  are  not  val- 
uable and  have  no  power,  interest  or  practical  in- 
fluence, are  not  proper  inventions  at  all.  Preach- 
ers often  do  great  injustice  to  themselves  by  preach- 
ing on  texts  and  on  subjects  which  will  not  yield 
impressive  sermons,  unless  force  is  applied  to  both. 

We  should  preach  on  great  and  important  themes, 
a  knowledge  of  which  will  shed  a  clear  and  strong 
light  on  the  great  doctrines  of  grace.  We  should 
preach  on  subjects  which  profoundly  interest  and 
impress  our  hearers  and  produce  in  them  such  a 
thirst  for  the  word  of  life  that  they  will  be  led  to 
search  the  Scriptures  for  themselves.  Thus  our 
Lord  preached,  planting  germs  in  a  suitable  soil 
which  sprung  up  in  due  time  and  bore  rich  fruit. 
So  Paul  preached  at  Beraea  that  the  people  were  led 
to  search  the  Scriptures  to  understand  their  import 
and  the  harmony  between  them  and  what  Paul 
taught.  Preaching  should  be  suggestive,  leading 
the  people  to  study  and  think  for  themselves.     It 


INVENTION  OF  THE  SUBJECT       149 

should  also  tend  to  elevate,  purify  and  ennoble  the 
minds  of  hearers. 

I  know  that  many  fear  that  they  will  run  out  of 
matter  if  they  preach  mainly  on  subjects  having 
such  a  tendency.  I  knew  of  a  case  in  which  an  old 
minister  found  fault  with  a  young  one,  telling  him 
that  he  was  not  a  thrifty  preacher,  that  he  would 
soon  run  out  of  matter.  Preposterous !  Such 
themes  will  strengthen  the  inventive  power  of  the 
preacher;  and,  at  the  end  of  a  long  life,  he  will  be 
able  to  say  of  the  Word  of  God  what  Sir  Isaac 
Newton  said  of  science:  "I  have  been  picking  up 
pebbles  on  the  strand  while  the  ocean  of  truth  lies 
before  me  unexplored."  This  fear  is  not  reasonable. 
Luther  and  Calvin  were  sharers  in  it.  The  deeper 
you  sink  your  shafts  in  the  mine  of  sacred  truth 
the  more  precious  will  be  the  treasure  you  will  find 
to  make  you  truly  rich  and  to  enrich  the  church. 
Let  us  see  then  that  we  have  valuable  subjects,  and 
let  us  never  think  of  serving  the  Lord  with  what 
cost  us  nothing. 

Even  in  texts  in  which  a  subject  is  distinctly 
stated,  there  must  be  laborious  thinking  that  you 
may  discover  the  full  content  of  the  terms  and 
the  relation  existing  between  them.  Thus  there  is 
the  labor  of  invention,  whether  what  you  seek  lies 
on  the  surface  of  the  earth  or  at  the  bottom  of  a 
well.  Mere  conceits  are  not  true  discoveries ;  they 
are  the  fruits  of  perverse  or  misapplied  ingenuity. 

We  present  now  several  very  simple  texts  and 


ISO         SYSTEMATIC   HOMILETICS 

subjects  to  show  that  in  every  one  of  them  the  in- 
ventive faculty  must  be  exercised. 

(a)  "By  grace  ye  are  saved."  Many  think  that 
a  subject  is  invented  when  they  say  that  salvation 
is  gratuitous.  But  we  have  here  merely  two  iden- 
tical propositions.  Before  you  can  say  that  you 
have  found  a  subject  you  must  determine  whether 
it  is  to  be  explained  or  proved.  In  such  a  case 
the  method  of  explanation  or  proof  must  be  clear. 
This  involves  mental  effort  and  resources.  Shall 
we  prove  the  statement,  say,  by  divine  testimony  and 
by  human  experience?  Or,  shall  we  prove  it  in  de- 
tail, by  proving  its  various  parts  to  be  gratuitous? 
In  this  last  case  I  must  analyze  it,  and  prove  that 
calling,  justification,  sanctification  and  spiritual 
blessedness,  now  and  hereafter,  are  gratuitous.  Your 
subject  has  now  an  organic  structure,  and  you  know 
what  your  resources  are,  and  how  you  are  affected 
by  the  subject. 

(b)  Isaiah  LIII  :ii.  "He  shall  see  of  the  travail 
of  his  soul  and  shall  be  satisfied."  Christ's  satis- 
faction with  the  result  of  His  sufferings.  We  may 
be  glad  to  have  His  judgment,  as  He  only  can  esti- 
mate His  sufferings  and  their  stupendous  results. 
You  may  view  the  satisfaction  as :  first,  relative ; 
second,  absolute,  e.  g.  A  man  who  has  purchased 
a  farm  may  be  satisfied  with  his  bargain,  as  he 
thinks  he  has  got  the  worth  of  his  money,  that  is, 
he  is  relatively  satisfied,  but  he  would  like  to  have  a 
far  better  farm  and  so  he  is  not  absolutely  satis- 
fied.    The  eye  of  faith  is  thus  directed  to  Christ's 


INVENTION  OF  THE  SUBJECT       151 

knowledge,  and  then  to  His  love  for  His  people. 
Underlying  this,  there  are  the  grand  truths  of 
Christ's  love  revealed  in  His  sufferings  for  His 
people,  and  in  the  blessedness  which  He  desires  and 
secures  for  them. 

(c)  II  Chron.  XII  :i4.  ''And  he  did  evil  because 
he  prepared  not  his  heart  to  seek  the  Lord."  Sub- 
ject :  Applying  the  heart  to  seek  the  Lord,  the  con- 
dition of  a  truly  good  life.  i.  Applying  the  heart 
to  seek  the  Lord  means  a  most  earnest  desire  to 
enjoy  God's  favor,  great  steadfastness  of  purpose. 
2.  The  condition,  a.  because  they  that  truly  seek 
the  Lord  must  hate  evil.  b.  They  are  brought  un- 
der the  most  powerful  motives  to  do  His  will ;  and 
they  have  the  promise  of  all  needed  grace  to  help 
them.  A  negative  statement  is  here  converted  into 
a  positive,  which  is  most  desirable.  There  is  a 
causal  relation  here  which  secures  unity ;  and  there 
is  movement  from  understanding  and  desire  to 
strenuous  effort. 

(d)  Matt.  XI  :5,  last  clause,  "The  poor  have  the 
Gospel  preached  to  them."  Distinctive  character- 
istics of  Christ's  Messiahship.  Reasons :  First,  the 
religion  of  Christ  is  not  intended  for  a  favored  class, 
but  for  the  human  race — the  great  mass  in  all  ages 
being  poor.  Christ's  religion  is  the  only  universal 
religion  that  ever  existed.  Second,  the  poor  are  the 
best  prepared  to  receive  and  welcome  it. 

II.  Subjective.  "The  subject  must  be  suited  to 
the  preacher's  spiritual  perception  at  the  time  and 
to  his  peculiar  disposition."    It  must  exactly  corres- 


152         SYSTEMATIC   HOMILETICS 

pond  to  the  state  of  the  mind  that  invented  it.  Thus 
the  preacher  holds  firmly  and  confidently  the  idea 
embodied  in  his  subject ;  he  realizes  its  value  and 
force ;  and  he  is  affected  by  it  as  he  desires  his  hear- 
ers to  be  affected.  It  is  only  thus  he  can  compose 
and  speak  with  affection.  This  is  a  specific  char- 
acteristic of  great  value.  As  his  spiritual  percep- 
tions and  dispositions  may  vary  very  much,  a  val- 
uable subject  may  lose  its  suitableness  to  his  spir- 
itual state.  Hence,  he  will  not  be  able  to  write  and 
deliver  it  as  he  ought.  A  preacher  should  not  be 
content  to  invent  a  valuable  subject,  but  he  must 
seek  to  have  his  mind  imbued  and  enflamed  by  it  at 
the  time  of  composing  as  well  as  at  the  time  of  de- 
livering it.  This  accounts  for  the  fact  that  he  often 
delivers  an  old  sermon  with  greater  comfort  and 
power  than  a  new  one.  Hence,  M.  Coquerel  says 
that  "a  man's  best  sermon  is  the  one  of  which  he  is 
most  thoroughly  master." 


DISCUSSION    OF    THE    SUBJECT 


153 


CHAPTER  VII 
DISCUSSION  OF  THE  SUBJECT 

We  come  now  to  the  discussion  of  the  subject, 
which  is  the  second  part  of  our  work. 

It  is  assumed  that  we  understand  what  is  meant 
by  a  rhetorical  subject,  one  that  has  a  definite  prac- 
tical aim.  We  know,  also,  what  is  meant  by  a 
definite  purpose  in  speaking,  namely,  a  definite  ob- 
ject to  be  gained  by  the  discussion  of  the  subject. 
We  understand  the  nature  of  the  unity  which  the 
subject  should  possess.  It  is  assumed  that  we  now 
have  such  a  subject;  a  subject,  too,  presented  in 
such  a  form  as  to  be  easily  and  fully  understood, 
and  easily  proved  and  explained  in  an  orderly,  logic- 
al  manner.  We  bring  all  this  with  us  from  the  dis- 
cussion of  the  first  part. 

The  discussion  of  the  subject  which  is  now  to  en- 
gage our  attention  may  be  divided  into  two  parts, 
method  and  rhetorical  development. 

By  method  all  the  persuasive  power  contained  in 
your  subject,  or  as  much  of  it  as  may  serve  your 
purpose,  may  be  brought  out ;  and  by  rhetorical  de- 
velopment it  may  be  applied  to  the  whole  mind  of 
your  hearers.  The  one  is  an  objective,  and  the 
other  is  a  subjective  process.    Method  indicates  the 

155 


156         SYSTEMATIC   HOMILETICS 

manner  in  which  the  subject  is  presented  to  the  un- 
derstanding by  explanation  and  proof;  rhetorical 
development  is  for  the  purpose  of  excitation  and 
persuasion.  It  is  easy  to  see  that  these  two  processes 
must  be  combined  in  religious  discourse.  We  have 
no  right  to  excite  without  the  instrumentality  of 
truth  presented  to  the  understanding.  On  the  other 
hand,  we  have  no  right  to  address  the  understanding 
without  exciting  feeling  and  thus  influencing  the 
will. 

I.  Method.  In  explanation,  very  much  depends 
on  method.  If  the  method  is  faulty,  irrelevant  mat- 
ter, which  is  enfeebling,  is  sure  to  be  brought  in, 
and  by  it  attention  is  distracted  and  patience  ex- 
hausted ;  or  some  important  part  is  omitted. 

It  is  often  difficult  in  hearing  a  sermon  to  discover 
what  the  preacher  is  aiming  at.  This  difficulty  is 
not  greatly  diminished  by  his  stating  precisely  what 
he  has  in  view,  as  it  is  not  easy  to  see  from  his 
method  how  he  is  ever  going  to  reach  it.  The 
generality  of  hearers  understand  only  a  small  part 
of  a  sermon,  and  by  a  still  smaller  part  are  they  at 
all  affected.  It  is  confusion  in  method  that  makes 
discourses  mainly  unintelligible. 

This  is  a  much  greater  fault  in  preaching  the 
Gospel  than  in  any  other  kind  of  popular  discourse. 
Preaching  is  the  most  didactic  kind  of  oratory,  as 
has  already  been  stated.  It  is  intended  to  lodge  in 
the  mind  a  large  amount  of  truth,  as  what  it  con- 
templates is  not  a  momentary  impression,  leading 
perhaps  to  one  act  or  effort,  but  a  powerful  impres- 


DISCUSSION  OF  THE  SUBJECT      157 

sion  to  mould  the  character  and  influence  the  con- 
duct permanently.  Without  a  good  method,  people 
will  not,  and  indeed  cannot,  admit  so  much  into  their 
minds,  nor  will  they  be  able  to  understand  it  or  to 
recall  it  when  needed.  It  is  this  that  gives  people 
occasion  to  complain  of  doctrinal  preaching.  Were 
correct  rhetorical  method  observed,  there  would  be 
little  complaint,  and  a  minister  might  preach  doc- 
trines to  his  heart's  content  and  as  long  as  he  lived. 

Method  is  required  not  only  in  the  grand  outlines, 
but  also  in  its  subordinate  parts  and  minute  details, 
and  indeed  in  the  whole  tissue  of  discourse.  If 
there  is  not  method  in  explanation,  parts  of  dis- 
course are  not  connected  and,  of  course,  are  dry  and 
uninteresting.  Continuity  of  thought  in  such  a  case 
is  out  of  the  question,  and,  without  it,  there  can 
be  no  continuity  of  interest  and  feeling.  Without 
method  in  explanation  you  cannot  penetrate  beneath 
the  surface  of  your  subject,  or  of  your  hearers' 
minds. 

Rhetorical  explanation  is  not,  like  grammatical, 
an  explanation  of  words  or  phrases,  but  of  import- 
ant truths  or  ideas.  It  is,  for  example,  one  thing 
to  explain  the  words  "effectual  calling,"  and  to  quote 
many  passages  referring  to  it,  and  to  indicate  the 
duty  of  complying  with  it ;  but  it  is  a  different  thing 
to  analyze  this  great  abstract  term,  and  show  that  it 
includes  enlightening  the  mind  in  the  knowledge  of 
the  truth  by  the  Holy  Spirit,  and  renewing  the  will 
and  disposing  and  enabling  us  to  comply  with  it. 
Thus  explanation,  by  analysis,   penetrates   ino  the 


IS8         SYSTEMATIC    HOMILETICS 

depths  of  the  subject  and  the  hearts  of  the  hearers. 
If  there  be  not  some  important  idea  or  principle, 
and  that,  too,  analyzed,  in  a  sermon,  the  sermon  will 
be  quite  empty ;  it  will  have  no  body  in  it  at  all. 
You  cannot  give  prominence  and  power  to  the  lead- 
ing idea  of  your  discourse  by  piling  up  adjectives, 
or  smothering  it  in  words  or  figures.  It  must  be 
analyzed  or  it  must  be  proved  methodically  and 
adequately,  and  will  thus  be  the  body  of  the  sermon. 

Since  so  much  depends  on  rhetorical  explanation, 
no  labor  should  be  spared  to  acquire  a  knowledge  of 
it  and  skill  in  the  practice  of  it.  For  a  preacher  to 
think  that  he  can  dispense  with  this  is  as  great  a 
mistake  as  for  a  student  of  arithmetic  to  think  that 
he  can  dispense  with  multiplication  and  division.  It 
is  well  to  avail  ourselves  of  all  the  help  that  can  be 
derived  from  logic,  especially  the  department  of  it 
that  deals  with  concepts  and  abstracts.  Indeed, 
beyond  this,  in  explanation,  we  need  not  go. 

XL  The  other  part  of  the  discussion  is  that 
which,  for  want  of  a  better  name,  I  have  called 
RHETORICAL  DEVELOPMENT.  This  has  Specially  in 
view  excitation  and  persuasion.  While  explanation 
relates  to  the  understanding,  rhetorical  development 
relates  to  the  powers  of  the  mind. 

I  know  that  it  is  not  well  in  many  cases  to  ex- 
plain fully,  in  advance,  what  one  aims  at;  yet  this 
may  be  done  if  needed  in  the  interest  of  perspicuity 
in  such  a  way  as  not  to  anticipate  interest.  Be- 
sides, explanation  as  considered  here  refers  merely 
to  the  grand  outlines  of  the  discourse. 


DISCUSSION  OF  THE  SUBJECT      159 

I  would  say  then,  that  while  we  have  to  deal  with 
both  the  understanding  and  the  emotions,  in  the  one 
case  to  impart  knowledge,  in  the  other  to  excite 
feelings,  and  thus  influence  the  will;  yet  in  doing 
both  I  depend  entirely  and  avowedly  on  the  subject. 
I  address  the  understanding  so  as  to  impart  prac- 
tical information,  and  also  to  excite  emotion ;  and 
I  use  the  same  subject  in  both  cases,  and  depend 
on  the  same  process  of  explanation  and  proof, 
whether  the  purpose  be  explanation  or  excitation. 
This  must  be  so,  if  the  only  feelings  we  rely  on  are 
of  a  moral  or  religious  nature.  These  are  the  only 
feelings  that  can  be  of  any  real  use  to  the  preacher 
of  the  Gospel ;  and  these  feelings  are  reasonable  and 
they  are  subject  to  reason.  Thus  they  must  be  ex- 
cited by  truth  in  the  understanding.  If  there  is 
power  in  the  truth  of  your  subject,  and  if  the  truth 
can  be  so  presented  to  the  understanding  as  to 
exert  its  full  power,  if  the  presentation  of  the  truth 
produces  friction  in  the  mind  for  a  considerable 
time  and  if  the  subject  is  presented  in  such  aspects 
as  are  fitted  to  increase  the  friction  and  the  interest, 
the  hearer  will  be  affected  as  he  should  be  by  the 
subject.  He  will  be  excited  from  within  by  the 
truth  in  his  mind,  and  not  by  sympathy,  or  by  pic- 
tures of  good  or  evil  presented  to  his  imagination. 
If  these  statements  are  correct,  you  can  easily  see 
the  great  importance  which  must  belong  to  the  sub- 
ject and  to  the  explanation  and  the  proof  of  it. 

These  introductory  references  to  the  fundamental 
principles  of  my  teaching  are  here  stated  to  show 


i6o  SYSTEMATIC    HOMILETICS 

the  importance  of  the  subject  and  of  its  explanation 
and  proof.  As  we  intend  to  base  discussion  entirely 
on  these  principles,  they  will,  in  due  time,  become 
familiar ;  still  a  general  view  in  advance  will  be 
very  helpful,  if  you  intend  to  master  the  whole. 
The  subject  is  our  sheet  anchor;  if  we  lose  it,  there 
is  nothing  to  prevent  our  being  dashed  on  the  rocks 
or  stuck  fast  in  the  quicksand. 

A  word  in  regard  to  logic.  It  is  not  our  work  to 
teach  logic,  but  it  is  ours  to  teach  how  logical  prin- 
ciples are  to  be  used  in  the  construction  of  per- 
suasive discourse.  Logic  is  taught  in  the  Arts  course 
in  our  colleges  on  account  of  its  great  educational 
value,  but  here  it  is  used  as  an  indispensable  and 
admirable  instrument  in  the  construction  of  dis- 
course. It  is  easy  to  see  that  if  we  use  logic  as 
now  indicated,  we  are  in  the  sphere  of  rhetoric,  so 
that  we  could  dispense  with  Scripture  texts.  But  we 
shall  use  Scripture  texts,  because  we  are  studying 
homiletics  already  defined.  Having  made  these  in- 
troductory statements,  we  shall  now  address  our- 
selves to  method. 

METHOD  IN   GENERAL. 

The  Scholastic  Method  may  be  stated  for  the  sake 
of  illustration,  as  it  is  strictly  logical.  This  requires 
that  a  strict  proposition  be  constructed,  and  that  the 
heads  of  discourses  be  the  subject,  predicate  and 
copula.  It  is  clear  that  if  you  explain  the  subject 
and  predicate,  and  establish  the  copula  by  proof, 


METHOD    IN    GENERAL  i6i 

all  is  done  that  can  possibly  be  done.  e.  g.  "Great 
patriots  are  courageous."  i.  Who  are  great 
patriots?  2.  In  what  sense  courageousness  is  predi- 
cated of  them.  3.  Prove  the  statement.  The  fault 
of  this  method  is  that  it  does  all  these  three  things  in 
one  discourse,  producing  intolerable  sameness.  It 
makes  the  main  subject  always  one  of  three  heads; 
and  while  stating  what  should  be  explained  and 
proved,  throws  no  light  on  either  topic.  Whereas,  if 
you  wish  to  prove  a  proposition  you  can  explain  the 
subject  and  predicate  in  the  introduction,  and  then 
establish  the  copula  by  a  series  of  proofs  which  will 
furnish  the  main  outlines  of  the  sermon.  Or,  should 
the  proofs  be  "analytic,"  i.  e.,  contained  in  the  terms 
of  the  proposition,  the  mere  explanation  of  the  terms 
will  show  their  agreement,  so  that  arguments  will 
not  be  needed. 

It  is  clear  that  in  proving  the  statement  "God 
is  love,"  you  must  adduce  synthetic  proof;  while  in 
the  statement,  "Whosoever  hateth  his  brother  is  a 
murderer,"  you  must  find  proof  that  is  analytic, 
i.  e.,  in  the  terms  of  the  proposition.  So  also,  "duel- 
ling was  a  crime  of  the  dark  ages"  (synthetic). 
"Duelling  is  murder"  (analytic).  It  is  possible  to 
combine  the  two  kinds  of  proof,  which  should  then 
be  the  two  main  heads,  e.  g.,  "Blessed  are  the  dead 
that  die  in  the  Lord,  etc."  i.  The  congruity  be- 
tween dying  in  the  Lord  and  being  blessed  (ana- 
lytic). 2.  The  testimony  of  the  Spirit  (synthetic). 
In  this  case,  of  course,  the  discourse  is  called  con- 
firmatory.   If  it  were  made  on  the  first  proof  alone. 


i62         SYSTEMATIC  HOMILETICS 

it  would  be  explanatory.  Of  course,  the  analytic 
should  be  placed  first,  as  it  is  proper  to  explain  a 
thing  before  you  endeavor  to  prove  it. 

The  Scholastic  Method  is  valuable  because  it 
shows  all  that  can  be  done  in  discoursing  on  a  sub- 
ject. Its  main  defect  also  shows  the  necessity  of  de- 
termining how  you  are  to  treat  a  subject — whether 
your  main  purpose  is  to  explain  or  prove  it.  This 
will  determine  whether  its  outlines  are  to  be  ex- 
planatory or  confirmatory,  or  both  combined. 

EXPLANATION  IN  GENERAL. 

Explanation  is  a  very  important  part  of  method 
and  should  be  logical.  Logical  principles  of  ex- 
planation must  guide  in  rhetorical  discourse.  Con- 
formity to  these  will  make  a  discourse  clear,  orderly 
and  easily  composed  and  understood.  It  will  also 
bring  out  the  full  meaning  of  your  subject  and 
place  it  in  one  field  of  view.  It  will  also  secure  such 
accurate  arrangement  of  the  discourse  as  will  se- 
cure continuity  of  thought  and  interest,  from  be- 
ginning to  end,  and  exclude  effectually  all  irrele- 
vant matter  and  illustrations.  Such  plainness  of 
speech  will  not  offend  the  educated,  while  it  will 
greatly  facilitate  the  apprehension  of  the  illiterate, 
especially  if  the  words  used  are  such  as  they  can 
understand.  It  will  also  make  the  composition  and 
the  delivery  of  the  sermon  easy  and  pleasant  to  the 
preacher. 

It  is  convenient  to  confine  our  attention  to  the 


METHOD   IN    GENERAL  163 

logical  products  of  thought,  as  these  can  be  logic- 
all}-  explained.  We  shall — leaving  out  percepts — 
confine  our  attention  to  concepts  and  abstracts.  By 
percepts  I  mean  single  concrete  objects  which  we 
apprehend  by  the  exercise  of  our  senses.  Concepts 
and  abstracts  can  be  logically  explained,  and  they 
contain  most  of  our  knowledge  in  a  concentrated 
form.  These  concepts  are  called  class-words,  gen- 
eral terms,  or  universals.  If  you  state  the  species 
or  the  individuals  included  in  the  class  you  divide 
it  logically  or  explain  it  through  species,  e.  g.  You 
explain  "great  patriots"  by  logical  division  by  nam- 
ing Moses,  Brutus,  Washington,  etc.  These  must 
be  co-ordinate,  and  when  put  together  they  are  sup- 
posed to  constitute  the  class.  Any  one  of  the  species 
or  individuals  is  entitled  to  the  name  of  the  class; 
e.  g.  Moses  was  a  great  patriot.  Divide  men  as 
a  class  or  universal,  and  you  have  ethnologically, 
Caucasian,  Mongolian,  Malay,  Ethiopian,  and 
American  Indian ;  or  geographically,  European, 
African,  American,  etc.  A  class  is  formed  by  add- 
ing two  or  more  subjects  having  a  common  predi- 
cate, e.  g.  Plato  is  rational  animal ;  Socrates  is 
rational  animal ;  Cicero  is  rational  animal ;  thus  a 
class  is  formed  and  it  is  designated  "Man,"  the 
judgments  out  of  which  it  is  formed  being  allowed 
to  drop.  The  parts  constituting  the  class  must  be 
co-ordinate.  The  division  would  be  faulty  were 
you  to  leave  out  Ethiopian ;  it  would  also  be  de- 
fective. It  would  likewise  be  faulty  in  another  as- 
pect were  you  to  insert  "Germans."     In  this  case 


i64         SYSTEMATIC   HOMILETICS 

the  law  of  co-ordination  would  not  be  respected. 
Germans,  Italians  and  Frenchmen  would  have  to  be 
reached  by  a  subordinate  division,  of  which  Euro- 
peans would  be  the  superordinate. 

You  might  make  moral  excellence  a  principle  of 
division,  as  this  belongs  to  man  as  rational.  You 
might  make  color  the  principle  of  division,  as  this 
belongs  to  man  as  animal.  You  would  then  have 
white  men,  black  men,  red  men  and  copper-colored 
men.  The  principle  of  division  might  be  any  qual- 
ity in  the  "base,"  which  is  "rational  animal."  This 
principle  must  be  strictly  adhered  to.  But  the  prin- 
ciple of  division  must  be  such  as  is  suitable  to  the 
purpose  or  aim  of  the  discourse.  If  you  were  view- 
ing men  according  to  moral  character  it  would  not 
be  proper  to  divide  them  according  to  color;  this 
would  be  a  principle  of  division  found  in  the  ani- 
mal part  of  their  nature,  not  the  rational,  to  which 
moral  character  belongs. 

Thus  you  explain  a  class  or  universal  or  general 
term,  by  stating  the  species  or  individuals — -which 
are  similar  parts  of  it — of  which  it  is  composed.  To 
effect  this  you  view  ''Man"  in  extensive  quantity 
or  in  extension;  and  you  explain  "man"  by  division 
when  you  state  all  the  species;  in  exemplification 
you  explain  the  class  by  stating  one  of  its  species ; 
in  comparison  or  contrast,  you  explain  the  class  by 
comparing  or  contrasting  two  of  its  species ;  and  in- 
directly by  analogy,  you  explain  not  by  comparing 
or  contrasting  things  but  their  relations. 

Two  things  may  be  connected  by  analogy,  though 


METHOD   IN   GENERAL  165 

they  have  in  themseh-^s  no  resemblance,  for  analogy 
is  the  resemblance  of  ratios  or  relations ;  thus  as  a 
sweet  taste  satisfies  the  palate,  so  does  a  sweet 
sound  gratify  the  ear ;  and  hence,  the  same  word, 
sweet,  is  applied  to  both,  though  no  flavor  can  re- 
semble a  sound  in  itself;  so  the  leg  of  a  table  does 
not  resemble  that  of  a  man,  nor  the  foot  of  a  moun- 
tain that  of  an  animal ;  but  the  leg  answers  the  same 
purpose  to  the  table  as  the  leg  of  an  animal  to  that 
animal. — (Whately's  Logic,  page  176.) 

The  rule  for  reasoning  by  analogy  is,  that  if  two 
or  more  things  resemble  each  other  in  many  points, 
they  will  probably  resemble  each  other  in  more 
points.  When  many  things  resemble  each  other  in 
a  few  properties,  we  argue  about  them  by  general- 
ization. When  a  few  things  resemble  each  other 
in  many  properties,  it  is  a  case  of  analogy.  In 
order  to  be  clear  about  our  conclusions  we  ought 
never  to  rest  satisfied  with  mere  analogy,  but  to  try 
to  discover  the  general  laws  governing  the  case. 
The  case  of  Mars  having  an  atmosphere  like  ours 
is  not  proof  that  it  has  trees  and  animals  like  our 
world.  It  seems  that  an  element  of  causation  is 
needed  in  reasoning  from  analogy. 

It  is  manifest  that  this  discussion  of  concepts 
must  be  of  great  value  in  the  construction  of  dis- 
course. We  have  a  clear  view  of  many  plans  of 
explanatory  discourses  which  are  all  strictly  logical. 

In  a  generic  or  class-word,  we  have  division,  ex- 
emplification, comparison,  contrast  and  analogy. 
Further,  in  concept  in  comprehension,  we  have  a 


i66         SYSTEMATIC   HOMILETICS 

method  of  analysis  and  a  principle  of  guidance  in 
dealing  with  abstracts.  We  have  thus  seven  forms 
of  discourse  in  explanation ;  and  a  great  amount  of 
guidance  in  explanation  which  is  of  use  in  the 
whole  tissue  of  discourse,  whatever  may  be  the 
form  of  it.  And  if  we  practice  such  methods  of 
explanation,  we  shall  have  a  splendid  training  in 
discourse.  In  the  methods  which  we  suggest  or  ex- 
plain, we  shall  fully  avail  ourselves  of  these  logical 
principles. 

It  is  required  that  the  principle  of  division  or 
analysis  found  in  the  base  be  not  only  suited  to 
your  purpose,  but  that  it  be  one. 

The  class  "man"  is  bound  together  by  the  at- 
tributes "rational  animal,"  which  are  predicated 
of  every  one  to  secure  his  admission  into  it,  and  to 
retain  him  in  the  class.  Of  course,  "animal"  in 
a  statement  hke  this,  is  not  used  as  a  class-word 
at  all  so  as  to  be  capable  of  division,  but  it  is  a  part 
of  the  complex  attribute  "rational  animal."  With- 
out these  or  other  qualities  a  class  could  not  be 
formed  at  all. 

Let  us  remember  that  a  class-word  or  general 
term  can  be  viewed  either  in  extension  or  compre- 
hension. These  are  not  words  suited  to  make  this 
distinction  always  apparent.  Thus  man  may  be 
viewed  in  either  quantity,  i.  e.,  either  a  subject 
word  or  as  an  attribute  word.  The  quantity  can- 
not, in  general,  be  indicated  by  the  form  of  the 
word,  but  by  the  purpose  in  your  mind.  e.  g.  "The 
alligator  is  a  serpent"  may  mean  either  that  it  is  a 


METHOD   IN   GENERAL  167 

species  of  the  class  serpent,  or  it  may  mean  that  it 
has  qualities  that  characterize  serpents.  Still,  this 
form  of  expression  is  generally  used  in  extensive 
quantity,  although  it  may  as  well  indicate  compre- 
hension. 

"According  to  the  account  now  given,  every  gen- 
eral notion  embraces  two  things:  it  embraces  objects 
and  it  embraces  attributes.  Thus  the  notion  Ver- 
tebrata  comprises  objects,  viz:  all  animals  possess- 
ing the  common  properties;  and  it  also  implies  an 
attribute,  the  possession  by  all  the  animals  of  a  ver- 
tebrate column.  The  former  of  these  is  called  by 
logicians  the  Extension,  and  the  latter  the  Compre- 
hension or  Intention  of  a  notion.  The  notion  Ra- 
tional Being  is  said  to  have  Extension,  inasmuch 
as  it  embraces  all  objects  possessing  reason ;  and 
Comprehension,  inasmuch  as  all  these  possess  the 
attribute  of  reason.  The  Extension  of  a  notion  is 
reached  specially  by  generalization  as  above  de- 
scribed ;  the  Comprehension  specially  by  abstraction, 
that  is,  by  fixing  on  marks.  It  is  clear  that  some 
notions  have  greater  Extension  than  others ;  thus 
man  has  greater  extension  than  Frenchman ;  that  is, 
it  embraces  a  greater  number  of  beings.  Some  no- 
tions, again,  have  greater  Comprehension  than 
others:  thus  Frenchman  has  greater  comprehension 
than  man,  for  he  has  all  the  attributes  found  in  man- 
kind generally,  and  some  peculiar  to  those  who 
dwell  in  France.  It  is  evident  that  the  greater  Ex- 
tension of  a  term,  that  is,  the  number  of  objects 
denoted  by   it,  has   the  less   Comprehension,   that 


i68         SYSTEMATIC   HOMILETICS 

is,  fewer  attributes  common  to  the  objects;  and 
vice  versa,  the  more  the  Comprehension  of  a  term, 
that  is,  the  number  of  marks  possessed  by  all  the 
objects,  the  less  its  Extension,  that  is,  the  fewer 
are  the  objects  possessing  the  whole  of  them." — Dr. 
McCosh. 

You  see  the  meaning  of  Dr.  McCosh's  remark 
relating  to  the  importance  of  understanding  whether 
you  discuss  a  class  in  extension  or  in  comprehension. 
Thus  to  divide  mankind  as  a  class,  you  must  find 
the  principle  of  division  in  the  base,  that  is,  in  the 
common  predicate,  "rational  animal."  These  are  the 
attributes  on  which  the  class  is  formed.  The  class 
is  bound  together  by  these  attributes ;  all  have  them. 
The  principle  of  division  must  be  found  either  in  his 
mind  or  body. 

If  you  divide  man  as  accountable,  you  must  adopt 
a  moral  principle ;  if  nationally,  another  principle ; 
if  according  to  his  relation  to  mankind,  another 
principle,  etc.  But  if  you  adopt  several  principles 
there  will  be  hopeless  confusion,  as  when  you  divide 
mankind  thus :  Hypocrites,  Europeans,  Negroes, 
Frenchmen,  ignorant  persons,  murderers,  Roman 
Catholics  and  blacksmiths.  Divisions  made  on  sev- 
eral principles  are  called  cross-divisions.  They  are 
often  unconsciously  made  in  abstract  themes.  The 
confusion  thus  introduced  into  a  discourse  is  pro- 
portionate to  the  number  of  the  principles,  and  to 
the  degree  of  their  mutual  incompatibility.  It  is  a 
matter  of  much  importance  to  keep  in  view  and  to 
hold    fast   the    four   leading  classes   of   attributes. 


METHOD    IN    GENERAL  169 

These  are  the  essential  attributes  of  quality  and 
causation;  and  the  relative  attributes  of  condition 
and  relation. 

Then,  parts  reached  by  this  division  overlap  one 
another.  A  man  may  be  a  European,  a  French- 
man, a  Roman  CathoHc,  an  ignorant  person,  a  hypo- 
crite, a  murderer  and  a  blacksmith.  Further,  the 
law  of  co-ordination  is  not  respected,  as  a  man 
may  be  a  European  and  also  a  Frenchman — indeed, 
the  former  includes  the  latter.  It  may  be  said  that 
no  one  would  make  a  division  so  confused  and  use- 
less, unless  he  tried  to  do  so.  This  is  true,  so  far 
as  external  things  are  concerned,  but  it  is  quite  pos- 
sible to  make  such  mistakes  in  dealing  with  things 
internal  or  spiritual.  Hence,  even  well-educated 
and  able  speakers  require  to  be  always  on  their 
guard,  especially  in  forming  the  grand  outlines  of 
a  sermon  or  speech. 

The  importance  of  this  is  easily  seen.  If  you 
divide  you  must  have  one  principle  of  division.  If 
there  are  several  principles  of  division  or  analogy 
crossing  one  another  they  will  produce  much  con- 
fusion. If,  for  example,  in  writing  a  discourse  a 
person  feels  that  he  cannot  keep  the  discussion  of  the 
heads  from  conflicting  with  one  another ;  if  he  feels 
that  he  cannot  proceed,  he  will  find  that  he  is  either 
attempting  to  divide  without  a  principle  to  guide 
him  or  that  he  has  several  principles. 

On  the  other  hand,  it  is  easy  to  see  that  as  a 
class  is  necessarily  bound  together  by  some  common 
attributes,  these  attributes  can  be  subjected  to  anal- 


lyo         SYSTEMATIC    HOMILETICS 

ysis.  e.  g.,  the  class  "patriots"  is  formed  by  unit- 
ing those  who  ardently  love  their  country.  "Man" 
as  a  class  is  formed  of  those  who  are  united  by  all 
the  attributes  included  in  rational  animal.  It  is 
on  these  as  its  base  the  class  is  formed.  Without 
the  common  attributes  they  could  not  be  formed  into 
a  class  at  all.  Now,  when  the  common  attribute  is 
subjected  to  analysis,  the  class  is  viewed  in  compre- 
hension or  in  comprehensive  quantity,  and  the 
analysis  reveals  the  simpler  attributes  of  which  the 
complex  attribute  or  bundle  of  attributes  is  com- 
posed. This  I  purpose  to  call  "analysis."  This  is 
not  strictly  correct,  as  the  meaning  of  analysis  is 
more  extensive  even  than  division.  But  I  cannot 
find  a  more  suitable  term  and  I  shall  use  analysis 
in  this  sense  only. 

By  this  we  reach  attributes,  not  species ;  and  one 
attribute  cannot  have  the  name  of  a  complex  attrib- 
ute, e.  g.,  "Man"  viewed  in  comprehension  is  com- 
posed of  the  attributes  included  in  "rational  animal." 
By  subjecting  "rational"  to  analysis,  we  have  under- 
standing, sensibility,  and  will.  The  common  sub- 
ject in  a  concept,  viewed  in  comprehension,  is  called 
its  base ;  and  the  common  predicate  in  a  concept, 
viewed  in  extension,  is  called  its  base.  e.  g.  To 
analyze  "Man"  you  must  find  the  principle  of 
analysis  in  the  base;  thus,  "Mankind  depraved"  may 
be  analyzed  as,  blind  to  all  that  is  spiritually  good, 
alienated  from  God  in  holiness,  and  rebellious 
against  God's  authority.  Thus  the  depravity  per- 
vades all  his  faculties  of  mind.    To  divide  mankind 


METHOD   IN   GENERAL  171 

you  must  first  find  the  principle  of  division  in  the 
base,  i,  e.,  some  attribute  found  in  rational  or  in 
animal,  i.  e.,  either  in  his  mind  or  in  his  body.  As 
these  attributes  are  innumerable,  you  can  easily  se- 
lect one  suited  to  your  purpose,  whether  it  be  psy- 
chological or  physiological. 

We  have  seen  that  the  logical  products  of  thought 
are  concepts  or  class-words,  and  abstracts.  We  have 
seen  also  how  concepts  are  formed  and  how  they 
are  divided  and  analyzed. 

The  abstract  cannot  be  viewed  in  extension,  i.  e., 
as  a  class,  as  it  has  no  base,  in  which  a  principle  of 
analysis  can  be  found.     Help  may  be  obtained  by 
converting  it  into  a  class,    e.  g.   "God  is  love,"  love 
is  an   abstract,  a  very  comprehensive  quality.     It 
means  that  God  is  a  benevolent  being.     Now  the 
benevolent  are  a  great  class,  at  the  head  of  which 
God  is  pre-eminent.    The  question  is  how  the  ben- 
evolent act  towards  others  so  as  to  entitle  them  to 
be  so  designated.     Especially  would  we  ask  how 
God  viewed  as  benevolent  manifests   this  quality. 
I.     He  is  complacent  to  the  good.     2.     He  is  merci- 
ful to  the  sinful  and  compassionate  to  the  miserable. 
Love  is  equal  to  complacency,  mercy  and  compas- 
sion. We  do  not  say,  however,  that  these  are  strictly 
co-ordinate.    We  have  here  God's  treatment  of  the 
good  and  the  not-good.     They  cannot    be    called 
class-words,  but  it  is  easy  to  see  that  if  a  person 
acquires  great  facility  in  discussing  concepts  in  com- 
prehensive quality,  i.  e.,  in  analyzing  them,  he  will, 
in  the  course  of  time,  have  little  difficulty  with  ab- 


172  SYSTEMATIC    HOMILETICS 

stracts.  What  is  now  suggested  seems  partly  justi- 
fied by  the  tendency  of  many  abstracts  to  become 
concepts  or  class-words.  Virtue,  for  example,  is  a 
very  high  abstract;  yet  people  speak  of  Christian 
virtues,  or  what  amounts  to  the  same  thing — a  vir- 
tue. Art  is  an  abstract;  yet  we  speak  of  painting, 
sculpture  and  architecture  as  arts.  The  preaching 
of  the  Gospel  abounds  in  the  discussion  of  abstracts. 
It  may  be  asked  why  we  devote  so  much  time  to 
concepts  and  abstracts.  Our  reply  is  because  of  the 
need  of  analyzing  or  dividing  subjects  according  to 
the  laws  of  thought,  to  the  great  edification  and 
delight  of  Christian  congregations  who  are  Intelli- 
gent. It  would  be  well  to  ask  why  compel  our  stu- 
dents to  study  logic,  as  they  are  required  to  study 
demonstrative  mathematics,  for  these  seek  merely 
the  general  educational  value,  and  not  teach  them 
the  laws  of  thought  that  they  may  find  in  them  prin- 
ciples to  guide  in  the  construction  of  persuasive  dis- 
course? 


METHODS    OF   SERMONS 


ITS 


CHAPTER   VIII 
METHODS    OF    SERMONS 

Methods  may  be  divided  into  two  classes,  accord- 
ing to  their  form ;  the  Simple  and  the  Complex. 

In  the  common  three-fold  division  of  sermon 
method  into  the  Topical,  Textual  and  Expository ; 
the  first  has  generally  a  fraction  of  a  text;  the 
second  a  text  which  is  more  extensive  and  generally 
contains  several  important  ideas ;  the  third  a  still 
more  extended  passage  which  is  supposed  to  be  dis- 
cussed exegetically.  This  classification  is  based  on 
the  text  as  we  indicated  in  an  earlier  part,  and  not 
on  the  subject  invented  out  of  the  text.  The  ele- 
ments of  this  classification  cannot  be  accurately  dis- 
tinguished ;  besides,  rhetoric  being  a  formal  science 
has  mainly  to  do  with  the  form  of  discourse,  which 
is  not  the  basis  of  this  classification  at  all. 

I.     SIMPLE  METHODS. 

However,  what  is  called  the  Topical  method  very 
nearly  resembles  what  we  now  call  the  Simple 
method  as  distinguished  from  the  Complex.  This 
method  is  strictly  logical.  Dr.  Shedd  defines  it 
thus:     "It  is  a  method  in  which  there  is  a  single 

175 


176  SYSTEMATIC   HOMILETICS 

idea,  or  a  definite  subject,  that  can  be  accurately 
and  fully  stated  in  a  brief  title."  This  is  the  best 
attempt  at  a  definition  of  it  that  we  have  ever  seen. 
He  does  not  mention  a  text  at  all,  but  speaks  of  a 
single  idea  or  a  definite  subject.  Now  this  is  what 
we  contend  for  in  every  sermon.  There  must  be  a 
definite  subject.  But  this,  of  course,  cannot  dis- 
tinguish it  from  other  methods.  And  a  single  idea 
or  definite  subject  may  be  expressed  either  in  a 
brief  or  an  extended  statement.  I  take  the  liberty 
of  supplementing  Dr.  Shedd's  definition  with  the 
following  words,  "and  in  which  the  heads  are  fur- 
nished (a)  either  by  the  logical  division  or  analysis 
of  the  theme,  or  (b)  by  a  series  of  proofs  or  argu- 
ments." 

This  is  the  simplest  possible  form  of  a  discourse 
and  is  strictly  logical.  It  requires  that  the  heads 
or  outlines  be  furnished,  when  explanatory,  either 
by  the  division  or  analysis  of  the  theme,  but  not  by 
both ;  or  instead  of  having  either  division  or  analysis 
that  it  have  for  heads  a  series  of  proofs  or  argu- 
ments. The  simple  method,  therefore,  must  be  either 
explanatory,  as  when  you  divide  or  analyze  it,  or 
confirmatory,  as  when  your  heads  are  a  series  of 
proofs. 

Such  a  method  of  discourse,  having  a  definite 
subject  must  make  a  decided  and  definite  impres- 
sion, and  being  simple  in  its  structure  it  can  be 
easily  and  fully  understood  and  remembered,  so  that 
the  impression  may  be  retained  or  reproduced  at 
pleasure.     Facility  in  this  kind  of  discussion  must 


METHODS   OF   SERMONS  177 

be  of  great  educational  value;  for  it  teaches  not 
only  to  construct  a  symmetrical  and  graceful  out- 
line of  one  kind  of  discourse,  but  also  to  discuss 
the  details  of  every  possible  discourse;  and  above 
all,  it  teaches  how  to  think,  as  it  is  according  to 
the  laws  of  thought.     We  shall  now  consider 

THE    SIMPLE    EXPLANATORY    METHOD. 

In  this  the  theme  is  viewed  (a)  in  extension,  and 
is  divided  by  stating  the  specific  or  similar  parts  of 
which  it  is  composed,  which  are  said  to  be  contained 
under  it;  or  (b)  in  comprehension,  and  is  analyzed 
by  presenting  its  component  attributes,  which  are 
said  to  be  contained  in  it.  The  following  rules 
should  be  observed  in  logical  division : 

I.  The  constituent  parts  must  exclude  one  an- 
other, 2.  They  must,  when  added,  be  equal  to  the 
genus.  3.  Division  must  be  founded  on  one  prin- 
ciple or  basis.  4.  Subordinate  species  must  be  con- 
tained under  the  superordinate.  These  rules  are 
copied  from  Sir  William  Hamilton's  Logic.  The 
meaning  of  them  is  obvious.  The  specific  parts 
must  not  overlap;  they  must  exhaust  the  subject; 
they  must  be  made  on  one  principle ;  while  the  law 
of  co-ordinates  and  subordinates  must  be  respected. 
The  importance  of  the  last  is  easily  seen  thus :  you 
cantiot  properly  divide  Britain  in  the  following 
manner:  England,  Yorkshire,  Scotland,  Perthshire 
and  the  coal  and  iron  mines.  This  is  opposed  to 
Nos.  4,  I  and  3. 


178  SYSTEMATIC   HOMILETICS 

Rules  for  logical  analysis  are  nearly  the  same. 
The  parts  thus  reached  are  not  similar  parts,  but 
they  are  characteristics,  i.  e.,  attributes.  The  state- 
ment of  these  must  be  exhaustive,  they  must  be  co- 
ordinate. The  following  examples  of  logical  division 
may  be  given : — 

(a)  In  extension. — II  Cor.  V:io,  first  clause, 
"Judgment  vk^ill  be  universal ;  all  must  be  there." 

I.  Those  to  whom  it  is  properly  alarming,  first, 
those  who  live  in  the  practice  of  sin — the  un- 
godly and  the  immoral ;  second,  those  in  addi- 
tion to  this  who  refuse  God's  salvation — sceptics, 
self-righteous  persons  or  self  deceivers.  (This 
distinction  was  made  by  the  Lord,  Matt.  XI  :20-24.) 

II.  Those  to  whom  it  will  be  most  desirable, 
as  they  will  then  be  acknowledged  and  acquitted, 
etc.     The    four    rules    are    all    respected    in    this. 

1.  Constituent   parts   here   exclude    one   another; 

2.  they  exhaust  the  subject;  3.  the  division 
is  made  on  one  principle,  a  moral  principle  suited  to 
the  judgment.  It  would  be  absurd  to  use  a  geo- 
graphical principle,  European,  Asiatics,  Africans 
and  Americans ;  it  would  be  wrong  to  use  an  ethno- 
logical principle ;  it  would  be  wrong  to  divide  them 
according  to  the  color  of  their  skin.  These  are  not 
matters  to  be  taken  into  account  in  the  judgment. 
It  would  lead  to  much  confusion  if  all  these  prin- 
ciples of  division  were  used.  However,  I  read  long 
ago  a  sermon  in  which  the  geographical  and  eth- 
nological principles  of  division  were  both  used.  This 


METHODS   OF   SERMONS  179 

gave  ample  scope  to  the  preacher's  descriptive  pow- 
ers, but  it  weakened  the  moral  power  of  the  dis- 
course. 4.  Subordinate  species  are  included  under 
superordinate. 

It  is  important  to  make  the  distinction  between 
the  sub-heads,  i.  e.,  between  those  who  have  not 
only  sinned,  but  have  also  rejected  the  remedy.  Our 
Lord  institutes  a  comparison  between  the  guilt  of 
the  inhabitants  of  Chorazin  and  Bethsaida,  and  those 
of  Tyre  and  Sidon  ;  and  another  comparison  between 
those  of  Capernaum  and  the  inhabitants  of  Sodom 
and  Gomorrah.  The  bad  pre-eminence  belongs  to 
Capernaum.  Were  this  distinction  fully  recognized 
it  would  remove  many  objections  to  the  doctrine  of 
future  punishment.  The  heathen  would  not  be  pun- 
ished for  rejecting  the  remedy  of  which  they  never 
heard.  It  would  also  be  an  element  of  power  in 
dealing  with  those  who  undervalue  Gospel  privileges 
and  blessings.  Should  you  be  pleased  to  make  a 
discourse  on  the  first  part,  the  subject  would  then 
be  merely  the  first  head  itself,  with  the  two  sub- 
heads as  the  main  outlines. 

II  Peter  1 4,  first  clause,  "Promises  exceeding 
great  and  precious."  i.  Promises  of  spiritual  bless- 
ings to  be  enjoyed  now,  justification,  grace  needed 
to  sanctify,  and  fellowship  with  God.  2.  Promises 
of  spiritual  blessings  to  be  enjoyed  hereafter,  ad- 
mission into  Heaven,  seeing  God,  enjoying  His  fa- 
vor and  serving  Him.  All  rules  are  respected  here 
except  the  fourth,  which  is  not  needed  in  this  case. 
The  manner  of  discussing  these  is  important.    The 


i8o         SYSTEMATIC   HOMILETICS 

blessings  to  be  enjoyed  now  are  carefully  arranged 
and  are  exhaustive.  The  blessings  to  be  enjoyed 
hereafter  are  carefully  arranged  and  are  exhaustive. 
The  arrangement  is  also  psychological :  seeing  God, 
enjoying  His  favor  and  serving  Him  correspond  to 
the  understanding,  the  emotional  nature  and  the 
will.  Thus  method  pervades  not  only  the  grand 
outlines,  but  also  the  whole  matter  of  the  discourse. 

It  should  be  noticed  that  although  the  subject  here 
lies  on  the  very  surface  of  the  text,  and  the  heads 
are  sufficiently  manifest  at  first  sight,  yet  most  earn- 
est thinking  is  needed  in  the  discussion.  Many  think 
that  if  they  find  a  subject  and  general  plan  all  they 
have  'to  do  is  to  discuss  it  in  an  off-hand  manner. 
This  is  a  very  great  mistake,  and  must  often  lead 
to  disappointment  and  failure.  The  filling  up  of  the 
frame  requires  to  be  as  strictly  methodical  as  the 
outlines.  A  person  may  have  an  excellent  text  and 
subject  and  plan  and  yet  fail  either  to  edify  or  per- 
suade for  want  of  suitable  matter. 

Another  principle  of  division  would  give  the  fol- 
lowing parts :  I.  Promises  relating  to  temporal 
things.  II.  Promises  relating  to  spiritual  things. 
Or,  I.  Promsies  made  to  the  Church.  II.  Special 
promises  made  to  individuals.  The  first  division  is 
suited  to  the  Apostle's  meaning.  In  it  all  the  rules 
are  respected.  In  this  method  on  II  Peter  here 
suggested,  the  danger  is  of  overlapping.  But  there 
is  a  real  distinction  between  blessings  promised  to 
the  pious  in  their  collective  capacity  and  those  prom- 
ised to  them  individually.    Persons  whose  minds  are 


METHODS    OF    SERMONS  i8i 

developed  can  discuss  heads  lying  much  closer  to- 
gether without  mixing  them.  A  mere  line  drawn 
with  the  pen  seems  quite  sufficient  to  keep  them 
apart;  while  others  would  require  a  high,  massive 
stone  wall. 

The  precepts  of  the  moral  law  are  a  tclass.  They 
are  divided  into  two  tables.  The  first  includes  du- 
ties which  we  owe  directly  to  God.  The  second  in- 
cludes duties  which  we  owe  to  our  neighbor.  Moses 
makes  the  same  division  in  Deut.  VI  :5  and  Lev. 
XIX  :i8,  combined.  The  Lord  recognizes  the  same 
division  in  Matt.  XXII:36-40.  It  is  not  very  easy 
to  see  at  what  point  the  line  of  division  should  be 
drawn. 

It  is  important  to  become  familiar  with  the  process 
of  logical  division.  It  is  not  enough  merely  to  un- 
derstand it.  Skill  in  the  use  of  it  must  be  acquired 
by  practice.  This  is  a  good  mental  discipline  that 
will  enable  a  mind  to  grasp  a  subject  firmly,  and 
to  unfold  it  clearly  and  distinctly  for  the  edifica- 
tion of  a  congregation.  It  will  also  greatly  aid  the 
faculty  of  invention. 

(b)  In  comprehension,  by  analysis,  e.  g. 
"Christian  benevolence"  is  an  abstract.  Make  it 
universal,  viz :  "Benevolence"  viewed  in  relation  to 
Christians.  Consider  the  manner  in  which  they 
should  act  or  feel  towards  others.  They  specially 
love  persons  of  the  same  character  as  themselves; 
they  are  forgiving  to  those  who  injure  them,  not 
rendering  evil  for  evil,  but  the  opposite ;  they  feel 
deeply  for  those  who  are  miserable,  especially  spir- 


i82         SYSTEMATIC   HOMILETICS 

itually  miserable.  "Christian  benevolence"  is  fra- 
ternal love  and  love  to  all  mankind. 

It  is  a  great  thing  to  be  able  to  divide  or  analyze 
concepts  or  general  notions  and  also  abstracts.  Our 
religious  knowledge  is  mainly  treasured  up  in  ab- 
stracts. Salvation  is  an  abstract ;  so  is  eternal  life. 
"Piety  towards  God"  is  an  abstract.  It  compre- 
hends holy  reverence  towards  Him;  and  also  love 
of  His  character,  including  gratitude  and  depend- 
ence. 

"The  influence  of  the  Gospel  on  man  as  rational" 
is  an  abstract,  i.  On  the  understanding,  enlight- 
ening it  in  the  knowledge  of  God  and  divine  things. 
2.  On  the  conscience  and  heart,  stimulating  and 
satisfying  the  conscience,  and  giving  true  peace.  3. 
On  the  will  or  disposition,  changing  or  improving 
it.  The  complex  nature  of  the  abstracts  is  here  re- 
vealed in  relation  to  the  various  parts  of  man's  na- 
ture that  are  brought  under  the  influence  of  the 
Gospel.  There  is  here  also  an  attribute  of  causation. 
The  rule  for  analysis  is  complied  with.  There  is 
here  a  principle  at  work  enlightening,  quickening 
and  moulding. 

"The  rest  that  Christ  promises,"  Matt.  XI 128-30, 
is  an  abstract,  i.  Rest  from  the  working  of  a 
servile  spirit  produced  by  erroneous  views  of  the 
ceremonial  law,  or  of  the  moral  law  viewed  as  a 
covenant  of  works.  2.  Rest  from  the  spiritual  con- 
flict of  an  awakened  conscience.  3.  Rest  from 
moral  strivings  or  aims,  i  e.,  rest  pervading  the 
whole  mind.    Thus  by  an  attribute  of  relation  the 


METHODS   OF   SERMONS  183 

"rest"  is  analyzed.  The  characters  here  are  co- 
ordinate and  they  are  exhaustive.  If  you  were  to 
add  any  other  character  the  analysis  would  be  faulty. 
If  you  were  to  omit  any  of  these  it  would  be  defect- 
ive. How  deep  this  rest  is !  The  invitation  here 
given  is  not  addressed  to  all  mankind,  but  to  those 
who  are  weary  and  heavy  laden.  Upon  this  sup- 
position the  analysis  is  made.  Such  only  are  capable 
of  resting.    Rest  is  a  relative  term. 

How  much  better  is  this  analysis  than  the  com- 
mon practice,  in  such  cases,  of  quoting  many  beauti- 
ful passages  which  refer  to  rest  and  then  resorting 
to  illustrations  borrowed  from  physical  rest  which 
are  not  relevant  here.  This  is  a  purely  superficial 
process,  while  the  analysis  penetrates  into  the  heart 
of  the  thing  and  into  the  religious  nature  of  the 
hearers.  The  preaching  of  the  Gospel  by  producing 
conviction  of  guilt,  sin  and  helplessness  is  fitted  to 
produce  a  state  of  unrest,  which  prepares  the  soul 
to  seek  rest  from  Christ.  But  the  explanation  of  the 
rest,  as  in  the  method  here  presented,  may  be  the 
means  of  revealing  the  want  of  it,  and  exciting  the 
desire  to  obtain  it.  Thus  the  truths  that  are  adapted 
to  increase  the  faith  and  comfort  of  believers  are 
also  fitted  to  lead  the  unbelieving  to  the  exercise  of 
faith  in  Christ  who  only  can  give  rest.  A  great 
many  Gospel  or  religious  invitations  are  not  general, 
although  they  seem  to  be  so.  e.  g.  Isaiah  LV:i, 
"Ho,  everyone  that  thirsteth,  come  ye  to  the  waters." 
This  is  a  definite  class — those  who  are  painfully 
awakened  to  a  sense  of  want  of  the  chief  good 


i84         SYSTEMATIC   HOMILETICS 

which  alone  can  satisfy.  The  old  divines  were  wont 
to  call  such  persons  "sensible  sinners." 

Acts  XV  :3,  last  clause.  "The  great  joy  of  all  the 
■brethren"  is  an  abstract,  i.  Philanthropic  joy,  be- 
cause the  barrier  was  broken  down,  and  Gentiles 
were  brought  into  the  Church,  2.  Pious  joy,  be- 
cause God  is  glorified,  and  because  the  harmony  be- 
tween the  Old  Testament  Church  and  the  New  was 
demonstrated.  The  joy.  is  stated  or  explained  in 
relation  to  the  salvation  of  the  Gentiles.  There  is 
also  its  relation  to  the  glory  of  God.  The  latter  re- 
lation is  stated  by  the  Apostle  James  in  Acts  XV:i6, 
and  also  XI:i8.  Thus  there  were  two  elements  in 
the  great  joy,  these  relating  to  two  parties.  These 
are  co-ordinate  and  exhaustive. 

"The  disinterestedness  of  Moses  is  an  abstract. 

1.  He  refused  Egyptian  distinction  and  emolument, 
he  was  unwilling  to  be  leader  of  Israel,  and  he  never 
sought   personal   aggrandizement   when   promoted. 

2.  He  devoted  his  thoughts  and  energies  to  the  wel- 
fare of  Israel,  although  his  generosity  was  not  ap- 
preciated, and  to  God's  glory.  "Disinterestedness," 
according  to  Worcester,  means  "freedom  from,  and 
disregard  of,  private  interest."  This  is  here  demon- 
strated by  seeking  the  advantage,  not  of  himself, 
but  of  others.  The  relation  is  to  himself  and  to 
others.     These  two  are  co-ordinate  and  exhaustive. 

A  great  many  abstracts  and  concepts  viewed  in 
comprehension  may  be  analyzed  by  relation  to  other 
objects.  It  is  interesting  to  notice  that  unity  is 
preserved  in  discussing  the  influence  on  man  as  ra- 


METHODS   OF   SERMONS  185 

tional  by  showing  its  influence  on  the  various  facul- 
ties of  the  mind.  Regard  must  here  be  had  to  psy- 
chology. The  parts  referred  to  are  co-ordinate  and 
they  are  exhaustive.  This  penetrates  into  the  very 
heart  of  the  disinterestedness,  which  is  thus  ana- 
lyzed. 

Some  may  consider  this  a  stiff  method  of  dis- 
cussion, but  it  is  not  so.  It  is  in  perfect  accord  with 
the  laws  of  thought.  It  must  be  easily  understood 
by  learned  and  unlearned  alike.  It  is  not  needed 
that  either  should  understand  these  laws ;  it  is 
enough  that  they  understand  your  sermon  and  feel 
its  power.  It  is  absurd  to  suppose  that  you  can 
make  it  plain  to  the  illiterate  by  making  it  illogical. 
It  is  needless  to  explain  to  your  hearers  the  laws  of 
thought,  as  this  has  nothing  to  do  with  your  moral 
purpose  in  addressing  them.  There  need  not  be  a 
stiff  and  emphatic  statement  of  your  correct  heads 
of  discourse,  so  long  as  you  are  guided  by  them. 
Common  people  will  understand  any  sermon  if  it  is 
logical  in  its  structure  and  if  they  understand  the 
meaning  of  the  words  that  you  use.  But  this  de- 
mands that  the  things  to  which  the  relation  refers 
be  co-ordinate,  reached  on  one  principle,  and  ex- 
haustive. 

I  Kings  XIX :i2,  last  clause.  Subject:  Suitable- 
ness of  the  manner  in  which  God  addresses  man- 
kind, especially  in  the  Gospel.  A  few  introductory 
remarks  will  show  that  the  Word  of  God  is  fitted 
to  produce  a  deeper  impression  than  the  most  ter- 
rible phenomena  in  nature.    The  prophet  was  most 


i86         SYSTEMATIC   HOMILETICS 

deeply  impressed  when  he  heard  the  voice.  The 
still  small  voice  of  God  might  well  represent  or 
illustrate  the  preaching  of  the  Gospel.  Our  Lord 
said,  "If  they  hear  not  Moses  and  the  Prophets, 
neither  will  they  be  persuaded  though  one  rose  from 
the  dead."  All  who  saw  Lazarus  raised  from  the 
dead  were  not  convinced  that  Christ  was  the  Mes- 
siah. 

The  manner  in  which  God  addresses  mankind  is : 
I.  Suitable  to  the  nature  of  the  Gospel  message.  2. 
Suitable  to  the  powers  and  affections  addressed  and 
to  the  Spirits'  influences  by  which  it  is  rendered 
effectual.  The  relation  here  is  to  the  remedy  and 
to  the  method  of  its  application.  These  are  two 
things  which  should  always  be  distinguished.  This 
furnishes  a  valuable  and  fundamental  principle  of 
classification.  These  are  different  parts  of  Christ's 
redemptive  work.  See  Romans  V:io,  Acts  V:3i. 
The  distinction  between  the  remedy  and  its  applica- 
tion should  always  be  recognized.  They  may  occur 
in  the  same  discourse,  but  they  should  not  be  mixed. 
This  fundamental  distinction  will  direct  in  the  struc- 
ture of  very  many  discourses,  and  also  in  the  inven- 
tion of  many  subjects. 

Luke  XXIV  :8.  "The  advantage  of  remembering 
Christ's  words  by  Christians  in  various  states."  i. 
When  they  sink  into  comparative  unbelief  as  the 
disciples  had  done.  2.  When  they  are  distressed 
by  severe  afflictions  or  by  guilt  on  the  conscience. 
It  would  not  do  to  add  a  third,  viz:  when  in  the 
enjoyment  of  great  spiritual  happiness,  as  this  would 


METHODS   OF   SERMONS  187 

not  be  co-ordinate,  because  the  other  two  refer  to 
states  of  spiritual  distress.  Should  it  be  desirable  to 
introduce  this  element,  the  first  analysis  should  be: 
I.  When  in  spiritual  distress.  2.  When  in  the 
enjoyment  of  spiritual  happiness.  Then  the  former 
analysis  might  guide  in  the  discussion  of  the  first 
head. 

Mark  VIII:i-2i.  Conflict  of  feelings  in  our 
Lord's  mind  occasioned  by  the  conduct  of  the  three 
parties  referred  to.  Relation:  i.  Compassion 
towards  the  multitude.  2.  Displeasure  towards  the 
Pharisees  and  His  disciples.  This  too  is  a  state 
or  condition  of  our  Lord's  mind — the  complex  and 
painful  feelings.  This  last  example  is  presented  to 
show  that  a  single  explanatory  method  may  be 
adapted  to  the  discussion  of  an  extended  portion  of 
the  Scripture,  if  this  be  desired.  This  refutes  the 
notion  referred  to,  that  it  is  the  extent  or  amount 
of  text  that  determines  the  method. 

The  examples  given  are  all  simple,  explanatory. 
The  method  of  discussion  in  all  of  them  is  furnished 
by  explanation.  They  are  called  simple  because  the 
method  is  furnished  by  explanation  alone.  In  one 
class  the  heads  are  reached  by  logical  division,  i.  e., 
in  extensive  quantity;  in  the  other  class  the  heads 
are  reached  by  analysis,  i.  e.,  in  comprehensive  quan- 
tity. We  do  not  wish  to  convey  the  idea  that  these 
examples  present  the  best  methods  of  discussing 
these  subjects,  but  they  are  presented  merely  as  ex- 


i88         SYSTEMATIC   HOMILETICS 

planatory  of  what  we  call  the  Simple  Explanatory 
Method. 

THE  SIMPLE  CONFIRMATORY   METHOD. 

In  this  a  statement  is  proved  by  a  series  of  ar- 
guments, the  distinct  branches  of  which  furnish 
the  main  outlines  of  a  sermon. 

Luke  XIV:i5-24.  "There  is  nothing  to  exclude 
anyone  to  whom  the  invitation  is  addressed  from 
the  feast  referred  to,  except  refusing  the  invita- 
tion." I.  Because  no  one  will  be  excluded  on 
account  of  personal  unworthiness.  2.  Because  no 
one  will  be  excluded  for  want  of  room  or  of  pro- 
visions, or  of  willingness  on  the  part  of  the  Master 
to  receive  him.  These  proofs  are  co-ordinate  and 
exhaustive. 

The  only  possible  difficulty  in  obtaining  admis- 
sion must  be  found  either  in  the  guests  or  in  the 
host.  All  the  moral  obstacles — and  only  moral  ob- 
stacles are  relevant  here — in  the  persons  invited 
are  included  under  personal  worthiness.  This  in- 
cludes all  the  things  that  intimidate  poor  sinners 
when  awakened ;  their  reasons  for  not  coming  ad- 
mit all  this,  while  they  show  how  potent  worldli- 
ness  is  to  prevent  the  reception  of  the  Gospel. 
There  can  be  no  obstacle  on  the  part  of  the  Host, 
if  He  has  room,  resources  and  unbounded  hospital- 
ity, and  has  given  the  invitation.  These  two  rea- 
sons dispose  of  the  whole  case,  and  show  the  sin- 
ner that  he  may  come,  and  also  that  coming  will 
be  his  highest  interest,  as  well  as  pleasing  and  glori- 


METHODS    OF    SERMONS  189 

fying  to  God.  This,  the  persons  admit,  while  they 
state  merely  their  own  unwilHngness  and  that  due 
to  worldHness. 

Romans  VII  :7-i3:  "The  inabihty  of  the  law  to 
destroy  sin  in  the  soul."  i.  Because  the  law  re- 
veals sin.  2.  Because  the  law  exasperates  sin, 
and  thus  furnishes  the  occasion  of  sin  working 
death,  exerting  its  most  deadly  power.  The  proof 
here  is  very  clear.  Explanation  is  needed,  but  this 
plain  statement  teaches  how  and  what  to  explain. 
But,  as  the  two  heads  are  proofs,  the  method  is 
confirmatory  in  its  structure. 

It  is  here  seen  how  easy  it  is  to  treat  an  extended 
portion  of  Scripture  by  a  "Simple  Confirmatory" 
method.  Of  course,  sin  is  here  personified.  It 
means  natural  depravity.  It  is  called  in  verse  20, 
sin  dwelling  in  a  person.  This  is  the  origin  of  the 
phrase  "indwelling  sin."  It  is  not  the  external  pro- 
hibitions of  the  law  that  reveal  this  sin,  but  it  is 
the  spirituality  of  the  law  that  does  this.  It  is  the 
commandment,  "thou  shalt  not  covet"  that  re- 
veals sin  in  the  soul.  "When  the  commandment 
came"  it  revealed  the  spirituality  of  the  law ;  it 
provoked  violent  opposition.  If  a  preacher  does  not 
understand  the  distinction  here  made,  he  will  never 
be  able  to  touch  the  conscience  unless  it  be  acci- 
dentally. The  same  distinction  is  made  in  the  51st 
Psalm. 

I  John  IV:9-io:  "Proof  that  God  is  love."  i. 
Because  He  sent  His  only  begotten  Son  into  the 
world  to  be  a  propitiation  for  our    sins.     2.     Be- 


190         SYSTEMATIC   HOMILETICS 

cause  He  sent  His  Son  that  we  might  live  through 
Him,  i,  e.,  enjoy  spiritual  life  through  Him,  now 
and  hereafter.  These  are  the  grand  proofs  of 
love — making  sacrifices  for  the  sake  of  its  objects, 
and  endeavoring  to  promote  their  happiness.  These 
proofs  are  contained  in  the  text ;  they  are  exhaust- 
ive; the  revelation  here  is  love  towards  men  as 
guilty  and  love  towards  men  as  miserable.  You 
cannot  state  a  third  proof  that  should  be  co-ordi- 
nate. Any  other  proof  must  be  placed  under  either 
of  these.  Thus  the  method  is  exhaustive.  Unity 
is  secured.  Indeed,  there  is  a  relation  between 
these,  such  as  exists  between  means  and  end,  as  the 
sacrifice  was  made  with  a  view  of  securing  the  hap- 
piness of  the  loved  objects.  (The  order  in  which 
those  evidences  of  love  is  placed  may  be  inverted, 
if  preferred.) 

Jeremiah  II:  1-13:  "The  great  wickedness  of  re- 
trograding in  a  religious  life."  i.  Because  it  re- 
veals ingratitude  towards  God,  specially  aggravated 
in  the  case  of  the  Israelites,  in  view  of  God's  great 
kindness  towards  them.  2.  Because  it  was  ruinous  to 
themselves.  The  magnitude  of  the  people's  sin  should 
precede  the  statement  of  consequences.  The  bad 
quality  is  revealed :  First,  in  relation  to  God ;  sec- 
ond, in  relation  to  themselves. 

This,  like  the  example  in  Romans  VII.,  may  be 
of  use  in  showing  how  an  extensive  text  which  ad- 
mits a  good  deal  of  exegesis  may  be  discussed  in  a 
"simple  confirmatory"  method.  There  is  here  an 
historical  lesson     suited    to   all  ages.     Indeed,    the 


METHODS   OF   SERMONS  191 

more  concrete  the  theme  is  so  much  the  better, 
provided  that  unity  and  other  rhetorical  quaUties 
are  secured. 

Luke  XI:  13:  "The  great  encouragement  the 
Lord  gives  to  pray  for  the  Holy  Spirit."  First,  be- 
cause the  gift  of  the  Holy  Spirit  is  inexpressibly 
great;  it  includes  all  spiritual  "good  things,"  faith., 
repentance,  spiritual  life,  comfort,  preparation  for 
Heaven.  Second,  because  we  have  the  strongest 
assurance  that  such  prayer  will  be  heard,  by  divine 
faithfulness  and  the  paternal  love  of  God,  and 
His  purpose  to  save  sinners.  Powerful  incentives 
to  seek  an  object  are  furnished  by  its  immense 
value  and  the  assurance  that  it  is  obtainable. 

It  would  be  easy  to  give  this  a  complex  form  and 
to  show:  I.  What  is  meant  by  giving  the  Holy 
Spirit.  2.  What  encouragement  or  motives  we 
have  to  ask.  Both  methods  are  correct.  But,  were 
the  complex  method  adopted,  there  would  be  a 
strong  temptation  to  make  the  first  Head  purely  di- 
dactic, and,  while  discussing  it,  to  lose  sight  of  the 
object  we  should  have  in  view.  On  the  other  hand, 
by  taking  the  simple  method  you  are  compelled 
when  explaining  to  keep  the  end  in  view,  i.  e.,  to 
lead  people  to  pray  for  this  gift.  This  would  make 
a  more  powerful  discourse,  having  greater  direct- 
ness of  aim. 

The  idea  of  possibility  in  the  second  head 
would  be  a  powerful  incentive  to  prayer  or  effort. 
The  idea  of  possibility  is  of  great  value.  Without 
this,  arguments  may  be  accumulated  in  vain.    The 


192         SYSTEMATIC    HOMILETICS 

idea  of  impossibility  paralyzes  one's  energies;  yet 
on  the  other  hand,  the  belief  that  a  thing  is  possible 
is  not  an  adequate  incentive  to  do  it.  I  may  be- 
lieve that  I  can  walk  out  a  certain  distance,  yet  this 
will  not  lead  me  to  do  it.  I  must  have  other  rea- 
sons for  going,  and  going  in  this  particular  way, 
and  not  by  railway  or  street  car.  Hence,  Professor 
Finney  and  others  are  surely  wrong  in  insisting  on 
the  possibility  of  a  sinner's  truly  repenting  and  ex- 
ercising faith  in  Christ  without  the  aid  of  divine 
grace,  as  the  indispensable  condition  of  exercis- 
ing faith  and  repentance.  To  convince  a  sinner  that 
he  is  able  to  repent  of  his  sins  would  not  lead  him 
to  do  so,  even  if  it  were  true.  Other  and  different 
reasons  are  needed,  e.  g.,  a  true  sense  and  an  ap- 
prehension of  the  mercy  of  God  in  Christ.  So  that 
even  in  this  matter  possibility  belongs  to  a  subordi- 
nate category.  I  never  met  a  sincere  Christian 
who  told  me  that  he  was  led  to  repentance  by  the 
belief  that  he  was  able  to  exercise  it.  While  a  be- 
lief that  it  is  not  possible  to  do  a  thing  will  prevent 
his  attempting  it,  yet  a  belief  that  he  is  able  to  do 
it  will  not  lead  him  to  undertake  it  without  other 
reasons. 

There  was  sometime  ago  a  popular  illustration 
fitted  to  show  the  sinner's  ability.  The  case  of  a 
sinner  was  likened  to  that  of  a  sailor  who  had  fal- 
len overboard  into  a  stormy  sea  and  to  whom 
his  mates  threw  a  rope,  by  seizing  which  he  was 
drawn  safely  on  board.  The  great  fallacies  lurk- 
ing in  this  illustration  are  easily  seen.     The  sailor 


METHODS    OF   SERMONS  193 

sees  and  feels  that  he  is  in  great  danger,  and  is 
most  anxious  to  be  saved  from  drowning,  and  that 
the  only  way  in  which  he  can  save  his  life  is  by 
seizing  the  rope.  Not  so  with  the  sinner,  he  does 
not  realize  his  danger  of  perishing  at  all,  and  he 
does  not  believe  that  there  is  no  salvation  for  him 
except  through  faith  in  Christ. 

In  the  revival  which  occurred  about  the  middle 
of  the  last  century,  the  sinner's  ability  was  greatly 
insisted  upon.  Eminent  men,  like  Jonathan  Ed- 
wards, thought  that  the  true  way  to  subdue  a  sin- 
ner was  to  show  him  that  he  had  ability  to  believe 
and  obey  the  Gospel.  They  insisted  that  the  in- 
ability of  the  sinner  is  not  physical,  but  merely 
moral,  i.  e.,  he  has  the  faculties  needed  to  exercise 
faith  and  repentance ;  but  the  grand  impediment  is 
in  his  will.  True,  but  the  will  is  influenced  by  the 
emotional  nature,  the  state  of  the  affections.  If 
his  affections  are  opposed,  to  it,  he  is  unable  to  do  it. 
Hence,  Christ  is  said  to  make  men  willing  in  the 
day  of  His  power.  While  a  man  feels  his  inability 
to  do  a  thing  he  wall  not  try  to  do  it.  If  he  is  con- 
vinced that  he  is  able  to  do  a  thing,  that  will  not 
lead  him  to  try  to  do  it,  if  he  does  not  for  higher 
and  stronger  reasons  wish  to  do  it. 

I  Tim.  IV  :8:  "Godliness  is  profitable  for  all 
things."  This  may  be  considered  a  complex  state- 
ment, and  may  be  analyzed,  i.  It  is  profitable 
in  relation  to  this  world.  2.  In  relation  to  the  fu- 
ture world.  Each  of  these  might  be  proved  by  a 
series  of  arguments.     In  this  case  the  body  of  the 


194  SYSTEMATIC    HOMILETICS 

discourse  would  be  proof,  the  analysis  merely  en- 
abling you  to  prove  the  statement  in  detail.  The 
process  of  division,  or  analysis,  as  the  case  may  be. 
will  guide  in  inventing  and  arranging  arguments, 
and  in  securing  unity  and  co-ordination  among 
them.  But  when  the  arguments  used  prove  equally 
all  the  parts  of  the  complex  statement,  division  or 
analysis  should  not  be  made. 

"The  Sabbath  was  made  for  man"  might  be 
treated  in  the  same  way.  First,  prove  that  the  proper 
observance  of  it  conduces  to  a  man's  temporal  wel- 
fare; second,  that  it  conduces  to  his  spiritual  wel- 
fare. 

In  explaining  these  simple  methods  we  have 
shown  incidentally  that  they  are  suited  to  any  dis- 
course, no  matter  how  extensive  the  text  may  be. 
In  doing  this  we  have  endeavored  to  remove  the 
objection  made  to  these  isimple  methods,  that  by 
the  use  of  them  a  man  may  take  a  trifling  topic  and 
make  a  sermon  on  it  which  will  have  no  edifying 
matter  in  it.  This  is  simply  saying  that  the  method 
is  liable  to  abuse.  This  is  true  of  the  very  best 
things  that  we  possess.  Besides,  in  all  the  methods 
we  have  given,  we  have  shown  how  a  valuable  sub- 
ject may  be  discussed  or  proved. 

I.  We  admit  that  explanation  in  extensive 
quantity,  or  in  comprehensive  quantity,  does  not  ex- 
haust logical  explanation,  as  comparison  and  con- 
trast have  not  been  referred  to.  The  reason  for  this 
is  that  they  do  not  generally  furnish  simple  meth- 


METHODS   OF   SERMONS  195 

ods.     But    they  will  be  considered  under  complex 
methods. 

2.  Skill  in  explanation  is  of  great  value  in  en- 
abling a  person  to  conduct  the  grand  outlines  of 
simple  Explanatory  discourses.  But  it  is  of  equal 
value  in  cases  where  explanation  is  used  in  the  sub- 
ordinate parts  or  the  minute  tissue  of  all  discourses, 
no  matter  what  their  structure  may  be, 

3.  Although  it  is  necessary  to  distinguish  ex- 
planatory from  confirmatory  methods,  yet  expla- 
nation and  confirmation  are  very  closely  related 
rhetorically  and  sustain  one  another.  We  may  have 
to  explain  proof  and  to  prove  explanation.  Besides, 
explanation  makes  the  point  at  issue  clear,  and  thus 
facilitates  proof ;  and  sometimes  it  makes  proof  un- 
necessary by  removing  prejudices,  and  causing 
truth  to  shine  with  its  own  light.  When  proof  is 
analytic,  explanation  is  all  that  is  needed.  More- 
over, proof  that  is  relevant  tends  to  limit  and  ex- 
plain. For  example,  you  cannot  properly  prove  that 
God  is  merciful,  without,  by  this  very  process,  ex- 
plaining His  mercy.  In  fine,  proof  and  illustration 
are  often  used  indifferently  for  the  sake  of  im- 
pression. We  may  explain  what  our  hearers  un- 
derstand, and  prove  what  they  believe,  provided 
that  by  doing  so  we  can  interest  them  and  keep  the 
truth  for  a  considerable  time  in  living  contact  with 
their  minds,  so  that  they  may  feel  its  power.  A 
thorough  knowledge  of  these  simple  processes  is 
needed  to  enable  one  to  make  a  well-constructed 
discourse.     In  fact,   a  discourse  cannot  originate, 


196         SYSTEMATIC    HOMILETICS 

much  less  advance,  without  these  processes.  A  pub- 
lic speaker  should  be  as  familiar  with  them  as  with 
the  grammar  of  the  language  that  he  speaks. 

II.     COMPLEX  METHODS. 

These  are  commonly  called  textual,  but  this  is 
misleading.  A  method  which  is  vitally  connected 
with  a  text  is  textual.  We  have  seen  that  simple 
methods  possess  this  quality,  or  shoud  possess  it. 
Besides,  expository  sermons  are  avowedly  textual. 
A  textual  sermon,  properly  so  called,  is  one  in  which 
the  ideas  stated  in  the  text — or  as  many  of  them  as 
can  be  united  in  one  plan,  form  the  Heads ;  the 
other  ideas,  should  there  be  any,  being  either  sub- 
ordinated or  waived.  This  is  what  a  textual  ser- 
mon should  be.  It  might  thus  have  strict  unity  and 
other  rhetorical  qualities.  But  as  these  limitations, 
by  subordinating  or  by  waiving,  are  both  theoreti- 
cally and  practically  ignored,  a  textual  sermon  may 
not  possess  rhetorical  qualities  at  all.  Hence,  if 
their  structure  is  rhetorical,  it  is  merely  due  to  the 
fact  that  the  text   is   rhetorical   itself. 

But  a  preacher  should  in  any  case,  impart  unity 
to  his  discourse.  This  he  can  do,  generally,  if  he  is 
allowed  to  waive  ideas  in  the  text  that  he  is  not 
able  to  incorporate  with  his  plan,  and  also  to  subor- 
dinate parts  of  the  text  to  other  parts  that  are 
more  prominent  in  his  plan  and  purpose. 

For  the  reasons  already  stated,  we  decline  to  use 
the  term  textual  to  designate  a  particular  kind  of 
discourse ;  but  shall  call  such  sermons  complex,  i.  e. 


METHODiS    OF    SERMONS  197 

not  Simple.  This,  we  admit,  is  not  a  proper  defini- 
tion, still  it  means  a  great  deal  to  say,  after  defining 
simple  methods,  that  these  sermons  are  not  simple, 
— that  their  outlines  are  not  explanatory  alone  or 
confirmatory  alone.  Another  reason  for  preferring 
the  distinction  that  we  have  made  is  that  the  old 
terms,  Topical,  Textual,  and  Expository  are  not  co- 
ordinate, and  they  are  based  on  the  matter;  where- 
as, simple  and  complex  refer  merely  to  the  form  of 
structure  which  is  the  only  distinction  that  rhetoric 
as  a  formal  science  can  recognize. 

Heb.  IV:ii,  "Great  encouragement  to  labor  to 
enter  into  the  test  spoken  of."  i.  The  Christian 
life  involves  great  labor.  2.  The  rest  will  more 
than  compensate  for  it.  To  secure  unity,  either  the 
labor  or  the  rest  should  be  analyzed,  so  that  the 
latter  may  be  seen  to  compensate  for  the  former. 
e,  g.  The  labor  or  unrest  of  the  Christian  life  in- 
clude (i)  all  the  internal  conflicts  with  sin  which 
are  connected  with  sanctification ;  and  (2)  all  the 
external  dangers  and  trials  to  which  the  Christian 
is  exposed.  Now,  the  rest  should  be  shown  to  com- 
pensate for  both,  as  in  Heaven  the  soul  will  be  per- 
fectly holy,  it  will  also  be  safe  and  blessed.  The 
Heads  must  not  be  discussed  as  little  essays  but  in 
relation  to  each  other. 

The  first  head  should  be  analyzed.  It  thus  pene- 
trates deeper  than  a  verbal  explanation.  It  reveals 
internal  conflicts  of  a  moral  nature,  and  external 
conflicts  in  a  world  of  sin  and  sorrow.  These  are 
the  main  elements  of  the  unrest  referred  to.    If  you 


198         SYSTEMATIC   HOMILETICS 

do  not  proceed  in  this  way,  hearers  will  be  apt  to 
think  only  of  physical  rest  and  worldly  sorrow. 
The  analysis  is  exhaustive.  It  refers  to  things  both 
internal  and  external  that  produce  unrest. 

The  second  head  is  proved  in  a  corresponding 
manner.  In  this  correspondence  the  nature  of  the 
remedy  is  revealed,  and  also  its  suitableness.  In 
this  way  unity  is  secured.  The  two  parts  are  dove- 
tailed into  one  another. 

As  the  first  head,  i.  e.,  the  labor,  is  analyzed,  it 
would  not  do  to  analyze  the  second  head,  i.  e.,  the 
rest.  This  would  compel  you  to  repeat  yourself  in 
the  second,  as  the  only  difference  between  the  two 
would  be  the  difference  between  positive  and  nega- 
tive, i.  e.,  rest  and  no  rest.  Let  the  second  then  prove 
that  by  God's  purpose  and  grace  and  by  the  whole 
experience  of  the  Christian  life  holiness  must  be  at- 
tained. Give  proof  that  no  enemy,  whether  devil  oi; 
wicked  man,  will  be  admitted  into  that  holy  place. 

The  complex  nature  of  this  method  is  evident,  as 
it  includes  the  two  simple  methods  of  explanation 
and  proof.  The  great  difficulty  in  such  cases  is  to 
secure  unity. 

Complex  methods  should  be  constructed  with  su- 
preme reference  to  persuasion.  This  general  idea 
will  guide  in  the  treatment  of  very  many  texts  and 
subjects.  In  these  (a)  a  duty  and  motives  are  both 
included;  or  (b)  a  principle  and  its  workings;  or 

(c)  a  course  of  conduct  and  its  consequences;  or 

(d)  one  thing  as  the  condition  of  another;  or  (e) 
one  thing  contrasted  with  another. 


METHODS    OF    SERMONS  199 

The  constituent  parts  of  these  methods  are  not 
likely  to  overlap  one  another  except  in  cases  of  very 
great  blundering.  These  methods  are  not  all  of 
equal  value.  They  nearly  all  point  to  action.  We 
do  not  think  that  the  methods  are  exhaustive;  per- 
haps (b)  and  (c)  may  be  combined  as  in  both  there 
is  causal  relation.  It  may,  however,  be  practically 
of  great  utility  and  of  extensive  application.  What- 
ever the  complex  form  may  be,  it  should  be  log- 
ically discussed  according  to  the  logical  methods  ex- 
plained in  "Simple  Methods."  We  shall  give  at 
least  one  example  of  each,  and  explain  the  principle 
on  which  it  is  formed. 

In  all  these  there  should  be  supreme  reference  to 
persuasion.  Thus  there  will  be  a  definite  object  in 
view  from  first  to  last.  This  will  check  any  inclina- 
tion to  deviate  from  the  direct  line.  A  person  who 
is  running  a  race  keeps  his  eye  on  the  goal.  It  mat- 
ters not  what  attractions  there  may  be  on  either 
side,  he  is  not  fascinated  by  them.  So  the  true 
speaker  will  not  turn  aside  to  gather  flowers  that 
do  not  lie  in  his  path. 

This  definite  aim  is  a  thing  that  often  enables  illit- 
erate persons  who  are  in  dead  earnest  to  speak  with 
power  and  effect.  It  is  the  want  of  a  noble  and 
earnest  purpose  that  often  enfeebles  educated  men 
and  makes  them  poor  preachers.  Surely  if  a  man 
understands  at  the  outset  that  his  discourse  must  be 
practical  and  persuasive  this  will  stimulate  him. 
Without  this  fervid  impulse  he  can  never  be  an  ef- 
fective speaker.     How  can  a  man  expect  to  per- 


2O0  SYSTEMATIC    HOMILETICS 

suade  others  if  he  is  not  in  earnest  and  persuaded 
himself  ? 

(a)  Duty  and  Motives. 

These  must  always  go  together  if  the  aim  of  the 
discourse  is  practical.  This  distinction  will  guide 
in  dealing  with  many  subjects  of  a  practical  nature. 
But  it  is  not  well  to  use  always  the  phrase  "duty 
and  motives,"  it  seems  to  give  too  great  sameness 
to  discourse.  But  the  thing  signified  will  guide  you. 
When  duty  is  presented  it  must  be  accompanied  by 
incentives  to  discharge  it. 

Examples:  (a)  Job  XLII:7-io,  "The  duty  of  in- 
tercessory prayer." 

1.  The  duty  is  stated  here  expressly,  and  is  incul- 
cated by  the  Lord  and  His  Apostles.  Examples — 
The  friend  who  sought  bread  at  midnight  for  his 
friend ;  those  who  brought  the  paralytic  to  Christ. 
Indeed,  in  our  Lord's  prayer  we  are  reminded  to  in- 
clude others  in  our  petitions.  Paul  constantly  prayed 
for  his  converts  and  also  sought  an  interest  in  their 
prayers.  The  Apostle  James  says :  "Pray  for  one 
another."  Examples  naturally  come  next.  This 
order  is  interesting  and  should  be  observea. 

2.  Motives — Notice  the  immense  advantage,  (i) 
to  those  prayed  for  and  to  the  church.  Ex. :  Moses' 
prayers,  Exodus  XXXII 130,  32  ;  XXXIII  :I2-I5.  To 
individuals — Job's  friends  pardoned.  (2)  To  per- 
sons oflfering  up  such  prayers :  Job's  afflictions  re- 
dressed ;  besides  its  good  tendency  on  the  minds  of 
those  who  intercede  for  others. 


METHODS    OF    SERMONS  201 

This  method  may  seem  rather  too  heavy.  But  it  is 
not  so,  as  there  is  consecutive  thought.  There  are 
also  movement  and  vivacity,  history  and  biography. 
Besides,  there  is  no  need  to  express  the  numerals 
here  indicated  for  your  convenience,  or  to  make 
the  transitions  very  emphatic  in  delivery.  The  dis- 
course should  not  be  equally  divided  between  duty 
and  motives,  as  this  would  impair  unity  and  make 
the  sermon  weak  in  the  middle.  The  one  should 
be  made  prominent.  The  question  is  whether  it 
best  suits  your  purpose  to  discuss  the  duty  mainly. 
or  the  motives  mainly. 

Jer.  XIV:7-9,  20,  21.  The  prophet's  prayer  and 
the  grounds  on  which  he  expected  a  favorable 
answer  to  it. 

I.  Prayer,  "Do  not  leave  us."  The  people  felt 
their  need  of  mercy — their  need  of  the  quickening 
of  the  Spirit,  and  of  the  gracious  presence  of  God. 

II.  Grounds  on  which  he  pleaded  for  a  favorable 
answer,  (i)  Their  contrition  of  heart  on  account 
of  their  sin,  and  their  full  confession  of  sin.  (2) 
Reasons  found  in  the  divine  perfections,  (a)  Abil- 
ity to  save,  (b)  The  relation  in  which  God  stood 
to  His  people — the  hope  of  Israel  and  their  Saviour 
in  time  of  trouble. 

(b)  A  Principle  and  Its  Workings. 

I  Tim.  1:15,  last  clause.  "The  influence  which 
the  Apostle's  deep  and  abiding  sense  of  unworthi- 
ness  exerted  on  his  whole  life  after  his  conver- 
sion." 


202  SYSTEMATIC    HOMILETICS 

I.  Account  for  his  deep  and  abiding  sense  of 
personal  unworthiness.  (i)  Sense  of  unworthi- 
ness  accounted  for  by  the  manner  of  his  conversion. 
(2)  Its  continuance  accounted  for. 

II.  Show  the  influence  this  has  on  the  whole  of 
his  subsequent  life  as  an  apostle.  Its  influence  is 
explained  as  producing  love  to  Christ,  desire  to  con- 
vert sinners  to  Christ,  desire  to  cleave  to  Christ  for 
his  personal  salvation. 

It  is  easy  to  see  the  vital  connection  between 
these  two  heads;  and  the  correspondence  between 
them.  The  analysis  of  the  second  is  by  an  essential 
attribute  of  causation,  or  causal  analysis.  This 
gives  as  its  results  causal  parts,  i.  e.,  effects  of  the 
concept  viewed  as  a  cause.  The  rule  is  that  "none 
but  co-ordinate  effects,  and  all  of  them  be  distin- 
guished." If  the  discussion  in  causal  analysis  is 
confined  to  the  orderly  statement  of  causal  parts,  the 
method  is  "simple." 

You  can  see  why  causal  analysis  was  not  con- 
sidered in  simple  methods  of  analysis.  Were  the 
causal  parts,  i.  e.  effects  of  the  concept  viewed  as  a 
cause,  alone  stated  in  an  orderly  manner,  the  method 
would  be  simple,  i.  e.  were  we  to  leave  out  the  first 
head  the  method  would  be  simple.  Causal  analysis 
reveals  the  manner  in  which  biographical  subjects 
should  be  discussed.  In  such  subjects  there  is  the 
working  of  a  principle  or  cause,  and  they  are  pre- 
sented in  the  form  of  narrative,  i.  e.,  in  the  relations 
of  time.  These  themes  are  not  concepts  nor  are 
they  abstracts ;  they  are  not  the  product  of  thought, 


METHODS  OF  SERMONS  203 

but  they  are  concrete,  whether  sensible  or  spiritual, 
for  they  are  pictured  in  the  imagination. 

This  is  illustrated  by  history,  i.  There  are  mere 
annals.  2.  There  are  changes  in  the  people  as  a 
whole,  the  salient  points  being  seized,  as  is  done  by 
Hume  and  Green.  3.  There  is  what  is  called  the 
philosophy  of  history — presenting  the  workng  of 
principles  underlying  the  changes  and  accounting 
for  them.  Macaulay  aims  at  this  and  would  have 
achieved  greater  success  had  he  commenced  his  his- 
tory at  an  earlier  period. 

Biographical  themes  come  under  the  head  of 
narration  and  are  discussed  by  causal  analysis.  They 
come  under  narrative  which  is  a  kind  of  explana- 
tion, as  something  becoming  or  changing.  The 
theme  is  not  the  logical  product  of  thought  like  con- 
cepts and  abstracts  which  we  have  hitherto  consid- 
ered. It  consists  of  what  is  outward  and  sensible, 
or  of  what  is  abstract  or  spiritual — conversion,  the 
working  of  pride,  formation  of  character.  Thus 
the  subject  of  narration  is  different  from  the  sub- 
ject of  division  or  analysis.  For  example,  if  you 
notice  any  great  change  in  a  man's  character  or  any 
peculiar  and  valuable  feature,  and  present  it  clear- 
ly, and  trace  it  to  the  working  of  some  principle  as 
its  cause  and  make  a  practical  application  of  the 
whole,  the  discourse  will  be  interesting  and  edify- 
ing. 

The  life  of  Moses  furnishes  a  fine  example  of 
meekness.    Numbers  XH  :3.  Whether  it  ever  failed 


204         SYSTEMATIC   HOMILETICS 

may  be  disputed.    Chap.  XI  :io-i5  ;  XX  :ii-i2,  may 
refer  rather  to  the  failure  of  faith,  or  to  fear. 

I.  His  meekness  was  subjected  to  the  severest 
tests,  in  view  (a)  of  his  exalted  position,  (b)  the 
abundant  revelations  with  which  he  was  favored, 
(c)  the  refractoriness  of  his  people,  and  (d)  the 
envy  of  Aaron  and  Miriam. 

II.  His  meekness  must  be  traced  to  deep  and  fer- 
vent piety,  by  which  he  was  distinguished.  No 
other  adequate  cause  can  be  assigned  for  it.  Ap- 
plication.— Notice  the  practical  utility  of  his  exam- 
ple to  us  in  times  of  trial,  provocation,  or  difficulty. 
The  first  head  is  explained  according  to  an  attribute 
of  relation ;  the  second  may  be  discussed  according 
to  an  attribute  of  causation;  and  the  application 
may  be  explained  by  an  attribute  of  relation.  No- 
tice how  the  meekness  of  Moses  furnishes  an  exem- 
plification of  this  quality. 

Exemplification  is  a  process  of  explaining  which 
exhibits  the  theme  through  its  specific  parts.  Of 
course,  the  theme  must  be  a  class  or  generic  form 
of  thought.  It  is  closely  related  to  division.  In  di- 
vision you  view  the  whole  through  its  specific  parts, 
In  exemplification  you  look  at  the  whole  from  a 
part.  Thus  you  have  the  class  "meek,"  and  you 
view  meekness  as  exhibited  in  Moses,  who  belonged 
to  this  class  and  was  an  eminent  example  of  it.  As 
the  whole  class  is  bound  together  by  this  common 
attribute,  every  individual  must  possess  it.  The 
example  selected  must  be  one  best  suited  to  the 
purposie  of  your  discussion.     There  must  be  strict 


METHODS  OF  SERMONS  205 

unity  in  the  process  of  explanation,  e.  g.  When 
presenting  Moses  as  an  example  of  meekness,  you 
have  no  right  to  speak  of  his  fortitude,  or  disinter- 
estedness, although  he  possessed  these  in  high  de- 
gree, but  they  do  not  belong  to  the  class. 

It  is  allowable  to  present  several  examples  in  a 
discourse  without  impairing  unity,  provided  they  be 
examples  of  the  same  quality,  that  they  be  used  only 
in  reference  to  it,  and  that  they  be  kept  distinct. 
In  this  case  the  method  of  division  is  to  be  respected. 
In  exemplification  you  must  respect  not  only  the 
end  in  view  and  the  nature  of  the  subject,  but  also 
your  own  resources,  and  the  character  and  knowl- 
edge of  your  hearers.  This  seems  to  be  the  only 
manner  in  which  a  man's  character  can  be  the  sub- 
ject of  a  rhetorical  discourse.  You  can  use  it  as 
the  exemplification  of  some  important  quality,  or  of 
the  working  of  some  principle ;  in  either  case  it  is 
not  the  man  that  is  the  true  subject,  but  it  is  the 
quality  or  principle. 

It  is  a  mistake  to  suppose  that  by  relating  the  life 
of  Paul,  your  hearers  will  be  led  to  imitate  him. 
This  is  a  purely  superficial  process  and  can  lead  only 
to  unsuccessful  effort.  But  if  you  can  produce  in 
the  minds  of  your  hearers,  by  the  force  of  truth, 
the  deep  conviction  which  characterized  Paul,  and 
his  fervent  zeal,  piety  and  benevolence,  and,  above 
all,  his  love  to  Christ,  you  will  do  what  you  can  to 
make  them  truly  like  him.  If  you  can  lodge  Paul's 
principles  and  sentiments  in  their  minds  and  stim- 
ulate them  to  action,  you  may  make  them  like  him 


2o6         SYSTEMATIC   HOMILETICS 

— not  a  caricature  of  him,  which  may  be  all  that  is 
gained  by  those  who  insist  that  to  be  like  him  we 
must  walk  in  his  steps.  We  must  endeavor  to  reach 
the  springs  of  action  in  Paul's  mind.  It  is  this  that 
makes  the  subject  valuable,  instructive  and  inspir- 
ing. It  is  vain  to  imitate  his  noble  and  self-denying 
life  if  we  have  not  in  our  hearts  the  principles  which 
moulded  his  character  and  stimulated  and  directed 
his  labors  for  the  good  of  souls  and  the  glory  of 
Christ. 

The  introduction  of  biographical  subjects  im- 
parts pleasing  variety  to  a  minister's  sermons.  They 
are  of  great  use  in  dealing  with  religious  experi- 
ences. The  study  of  these  enlarges  our  views  of 
the  inner  life  of  the  Christian.  But  you  must  pene- 
trate deep  enough  to  reach  the  springs  of  action. 
If  you  cannot  do  this  you  cannot  become  a  trusted 
spiritual  adviser.  If  there  be  a  paroxysm  of  excite- 
ment, you  should  be  able  to  ascertain  whether  this 
is  due  to  the  working  of  a  spiritual  principle  or  to 
pictures  formed  in  the  imagination,  or  merely  to 
sympathy  with  other  minds. 

I  would  treat  Old  Testament  history  in  the 
same  way.  The  principle  underlying  it  all  is  the 
gradual  unfolding  of  redemption.  This  is  the  vital 
principle  that  constantly  affects  its  history.  This 
accounts  for  God's  choice  of  the  Israelites  to  be  his 
peculiar  people,  and  all  his  dealings  with  them.  In 
discussing  the  life  of  Abraham  I  would  not  bestow 
the  main  attention  on  the  manner  in  which  he  acted, 
but  on  God's  choice  of  him  and  God's  treatment  of 


METHODS  OF  SERMONS  207 

liim,  whether  he  acted  well  or  ill,  and  specially  on 
the  covenant  which  God  made  with  him  and  under 
which  we  now  live. 

It  may  be  said  that  a  man's  character  may  be  de- 
scribed. True,  but  Description  has  always  for  its 
theme  an  object  existing  in  space,  an  integrate 
whole,  conceived  of,  or  pictured  in  the  mind  as  such. 
Hence,  in  description,  being  presented  in  the  rela- 
tions of  space,  and  merely  as  existing,  there  is  no 
movement ;  unlike  a  theme  in  narrative  which  is 
becoming  or  changing  in  time,  it  is  fixed  in  space. 
Hence,  it  is  suited  to  the  natural  sciences  and  to 
poetry,  but  not  to  oratory.  The  orator  in  describing 
loses  sight  of  his  hearers,  and  lavishes  all  his  power 
and  affection  on  his  own  ideal.  It  is  suited  to  what 
Aristotle  calls  "epideictic"  and  Cicero  calls  "dem- 
onstrative" discourse.  It  is  fitted  to  amuse  or 
please,  but  not  to  persuade.  Description  is  not 
suited  to  the  abstract  themes  that  the  preacher  has 
to  discuss.  The  forming  of  an  adequate  mental 
picture  of  such  is  impossible.  Who  can  form  a 
mental  picture  of  law,  of  truth,  of  right,  of  govern- 
ment, of  learning,  etc.? 

Sensational  preachers  find  description  useful.  By 
thus  presenting  scenes  attractive  or  terrible,  they 
excite  passions  directly  and  suddenly.  We  shall 
see  in  due  time,  however,  that  it  is  impossible  in 
this  way  to  excite  religious  affection. 

This  is  suited  also  to  those  who  aim  at  a  pic- 
torial style  of  speaking.  This  must  necessarily  be 
superficial,  as  the  great  themes  in  the  Gospel,  can- 


2o8         SYSTEMATIC   HOMILETICS 

not,  in  this  way,  be  presented.  The  fancy  or  imag- 
ination is  thus  addressed.  There  is  no  true  elo- 
quence in  it.  To  be  truly  eloquent  you  must  touch 
the  deep  springs  of  moral  action  in  the  heart.  There 
is  no  levity  in  true  eloquence ;  the  orator  is  a  most 
serious  man,  influenced  by  high  moral  purpose. 
There  is  no  edification  in  description,  although  peo- 
ple may  for  awhile  be  amused  and  attracted  by  it. 
In  the  course  of  time  they  will  find  that  they  are 
starved.  You  present  the  main  outlines  of  an  ob- 
ject, you  fill  up  the  picture,  you  paint  or  embellish 
it,  you  seek  to  bring  it  up  to  your  beautiful  or  grand 
ideal.  What  becomes  of  the  hearers  in  this  case? 
They  are  converted  into  spectators  of  your  artistic 
skill.     There  is  no  movement. 

Novel  writers  often  indulge  in  description.  They 
may  properly  do  so,  as  their  work  is  not  to  persuade 
but  to  amuse  their  readers,  to  please  their  taste,  or 
to  exhibit  the  author's  powers.  But  a  true  orator 
can  impart  vivacity  to  his  speech  without  this  me- 
chanical process. 

(c)    A  COURSE  OF  CONDUCT  AND  ITS  CONSEQUENCES. 

Romans  VIII  :i3.  "Christians  should  live  after  the 
Spirit  and  mortify  the  deeds  of  the  body."  I.  Ex- 
hortation to  mortify  the  deeds  of  the  body  through 
the  Spirit.  Explain  this.  II.  Consequences  :  ( i ) 
To  live  after  the  flesh  is  a  state  of  spiritual  death. 
(2)  To  live  after  the  spirit  and  mortify  the  deeds 
of  the  body  is  to  live,  to  enjoy  spiritual  life  that 
will  never  end.     The  course  of  conduct  should  be 


METHODS  OF  SERMONS  209 

explained.  It  is  not  to  mortify  the  deeds  of  the 
body,  but  to  mortify  the  deeds  of  the  body  through 
the  spirit,  i.  e.,  in  rehance  on  divine  grace.  This, 
of  course,  imphes  the  belief  of  the  truth  and  faith 
in  the  grace  of  God. 

It  may  be  said  that  the  consequences  may,  in  this 
case,  be  presented  merely  as  motives.  True ;  but  it 
is  not  wise  always  to  present  things  as  duties  and 
motives,  as  it  produces  too  great  sameness.  Be- 
sides, there  is  something  peculiar  here,  which  makes 
it  dififer  from  ordinary  motives.  There  is  evidently 
an  element  of  causation  at  work.  In  the  one  case 
there  is  a  principle  of  corruption  doing  its  deadly 
work,  and  in  the  other  case  there  is  the  working  of 
a  principle  of  grace  in  the  heart.  This  is  a  sufficient 
reason  why  a  "course  of  conduct  in  its  conse- 
quences" should  be  distinguished  from  "duty  and 
motives."  And  the  making  of  this  distinction  will 
lead  one  to  penetrate  more  deeply  into  a  subject, 
which  will  be  a  very  great  gain  to  himself  and  his 
hearers, 

(d)ONE    THING    AS    THE    CONDITION    OF    ANOTHER. 

Acts  II  :42-47.  "The  spiritual  prosperity  of  the 
church  is  the  condition  of  its  influence  for  good,  and 
of  its  own  stability." 

I.  Elements  of  the  Church's  spiritual  prosperity 
are:  (i)  Cordial  belief  of  the  truth;  (2)  union 
in  Christian  love  and  benevolence;  (3)  diligent 
use  of  the  means  of  grace  and  patient  continuance 
in  well-doing. 


2IO         SYSTEMATIC   HOMILETICS 

11.  The  conditions  for  good  and  of  its  own  sta- 
bility are:  (i)  They  commend  the  Gospel  and 
make  the  church  attractive.  (2)  They  render  the 
Church  steadfast  by  confirming  the  faith  and  com- 
forting the  hearts  of  believers.  In  the  first  head 
there  is  analysis ;   in  the  second  there  is  proof. 

The  nature  of  the  spiritual  prosperity  of  the 
Church  should  be  explained,  as  it  is  not  generally 
understood.  Many  consider  that  it  consists  in  hav- 
ing many  wealthy  and  influential  persons  in  the 
church;  in  having  a  splendid  edifice  luxuriantly 
fitted  up  and  adorned;  in  having  great  crowds  col- 
lected and  much  excitement,  although  spasmodic; 
in  having  large  accessions  to  the  communion  roll, 
and  large  contributions  to  the  church's  finances. 
The  state  of  the  church  immediately  after  Pente- 
cost will  correct  this  misapprehension.  Its  real 
prosperity  is  made  manifest.  It  is  attractive  and 
assimilating  and  conducive  to  steadfastness. 

(e)    ONE    THING    CONTRASTED    WITH    ANOTHER. 

Here  we  have  to  do  with  a  logical  product  of 
thought — with  a  class.  Things  compared  or  con- 
trasted must  belong  to  the  same  class,  species  of 
the  same  genus.  When  resemblance  between  species 
of  the  same  class  are  indicated  it  is  called  Com- 
parison; when  differences  are  pointed  out  it  is  called 
Contrast;  and  when  the  resemblance  is  not  between 
species,  as  in  the  former  cases,  but  between  their 
relations,  it  is  called  Analogy. 

Luke  V:33-39.    "Our  Lord's  method  of  reform- 


METHODS  OF  SERMONS  211 

ing  men  illustrated  by  contrast  with  that  of  the 
Pharisees."  I.  The  Lord  dealt  with  the  under- 
standing and  the  conscience;  they  dealt  with  de- 
portment and  the  performance  of  external  religious 
rites.  11.  The  Lord's  reformation  was  universal 
and  progressive;  theirs  was  partial  and  complete 
at  once. 

You  can  easily  see  that  in  this  way  of  contrast- 
ing, the  division  runs  from  top  to  bottom.  This 
is  conducive  to  unity.  Persons  generally  divide 
the  matter  across.  This  impairs  unity,  leads  to 
repetition,  or  what  is  equivalent  to  repetition. 

When  comparison  or  contrast  furnishes  the  prin- 
ciple of  division  it  is  not  well  to  divide  the  discourse 
in  the  middle,  presenting  first  the  object  itself  and 
then  that  which  is  contrasted  with  it — as  (i)  the 
Lord's  method  of  reformation;  (2)  that  of  the 
Pharisees.  This  tends  to  impair  unity  and  enfeeble 
the  sermon  in  the  middle  and  also  to  make  the 
second  head  merely  a  converse  repetition  of  the 
first.  It  is  better  to  state  together  the  points  con- 
trasted, so  that  the  contrast  may  run  through  the 
whole  length  of  the  sermon.  There  are  the  same 
objections  to  stating,  ist,  what  a  thing  is;  2nd, 
what  it  is  not.  Besides  such  a  principle  of  division 
might  lead  to  extraordinary  results.  What  is  really 
meant  is :  what  a  thing  is  frequently  mistaken  for, 
and  what  it  truly  is.  Show  what  a  thing  truly  is 
in  your  discussion  and  correct  misapprehensions 
as  you  advance. 

Another  exam.ple  of  contrast  is  furnished  by  the 


212  SYSTEMATIC    HOMILETICS 

Pharisee  and  publican  who  went  up  into  the  temple 
to  pray.  Luke  XVIII  :io.  The  two  belonged  to  the 
same  class.  They  were  worshipers.  I.  Contrast 
the  deep  humility  of  the  publican  with  the  hypocrisy, 
uncharitableness  and  self-complacency  of  the  Phari- 
see. II.  Contrast  the  publican's  exalted  idea  of 
God's  mercy,  and  his  trust  in  it,  with  the  absence 
of  all  sense  of  the  need  of  this  mercy  in  the 
Pharisee. 

We  strongly  recommend  presenting  the  points  of 
contrast  simultaneously.  We  would,  in  general, 
take  the  side  which  we  believe  to  be  right  for  the 
subject ;  and,  in  stating  consecutively  contrasted 
points,  we  would  present  the  other  side  as  an  offset 
to  each  of  the  points  respectively.  This  would 
secure  unity  and  vivacity.  After  dealing  with  the 
contrast  you  might,  if  you  please,  present  motives. 

Mark  l:iy  furnishes  an  example  of  analogy. 
Apostles  or  Gospel  preachers  did  not  act  like  fisher- 
men ;  they  had  no  nets.  Yet  as  fishermen  catch 
fish  in  their  nets  and  bring  them  to  land,  and  thus 
make  great  gain,  so  the  Apostles  by  preaching  the 
Gospel  would  bring  persons  into  the  Kingdom  of 
Christ. — This  is  explanation  by  analogy.  The  im- 
portant thing  in  such  explanation  is  to  seize  only 
the  higher  analogies,  and  those  best  suited  to  your 
subject.  It  would  not  be  fair  to  say  in  this  case 
that  it  is  lawful  to  use  pious  frauds  to  induce  per- 
sons to  become  Christians,  as  fishermen  conceal  a 
hook  in  the  bait  to  deceive  the  fish. 

The  main   points   are  plainly :     I.  Earnest   per- 


METHODS   OF   SERMONS  213 

severance  in  the  work  of  preaching,  and  great  skill 
in  adapting  truth  to  the  hearers'  minds.  II.  The 
great  reward — not  worldly  gain,  but  the  saving  of 
immortal  souls  to  the  glory  of  Christ,  who  sent  them 
forth. 


FIGURATIVE    TEXTS    AND   EXPOSITORY 
SERMONS 


su 


CHAPTER    IX 

FIGURATIVE    TEXTS    AND    EXPOSITORY 
SERMONS 

Notes  on  Figurative  Texts. 

We  have  now  stated  and  explained  principles 
which  underlie  the  classification  of  methods  as  sim- 
ple and  complex.  The  person  who  masters  these 
methods  and  acquires  skill  and  facility  in  the  use 
of  them  will  have  no  difficulty  in  dealing  with  any 
subject  that  he  is  competent  to  discuss.  Of  course, 
we  can  have  no  more  methods  at  present.  But  be- 
fore proceeding  further  we  wish  to  indicate  the 
manner  in  which  two  particular  kinds  of  texts  should 
be  treated.  Their  importance  demands  this.  What 
we  have  now  to  deal  with  is  not  methods ;  so  we 
present  no  new  methods. 

The  one  class  is  composed  of  Figurative  Texts. 
These  are  very  numerous.  They  furnish  pleasing 
variety  in  preaching,  and  the  proper  treatment  of 
them  is  conducive  to  vivacity  and  beauty.  When 
you  find  the  subject  which  the  figurative  text  con- 
tains, you  can  treat  the  subject  either  in  a  Simple 
or  a  Complex  method.  The  only  difficulty  is  in 
preserving  the  interest  and  beauty  of  the  figure  in 

217 


2i8  SYSTEMATIC   HOMILETICS 

connection  with  the  discussion  of  the  subject,  in 
which  all  the  edification  is  found. 

Two  extremes  are  to  be  avoided.  The  one  is 
presenting  the  moral  in  an  abstract  form,  and  dis- 
missing all  allusion  to  the  figure;  the  other  is 
allegorizing  and  dividing  the  figure,  and  seeking 
fanciful  analogies.  In  the  one  case,  no  advantage 
is  taken  of  the  figure,  and  hearers  are  disappointed ; 
in  the  other,  the  whole  sermon  becomes  a  play  of 
fancy,  often  offending  good  taste,  and  sometimes 
making  the  whole  performance  ridiculous.  A  mid- 
dle course  is  to  make  the  moral  the  true  basis  of 
discourse,  and  to  adopt  a  form  which  will  preserve 
the  spirit  of  the  figure.  It  is  not  necessary,  in  an 
abstract  manner,  to  discuss  the  truth  that  the 
Christian  life  demands  very  great  effort ;  nor,  on 
the  other  hand,  to  illustrate  it  by  reference  to  mili- 
tary  tactics. 

Luke  XIII  :6-9.  It  would  be  frigid  and  unrhe- 
torical  in  this  case  to  say:  "The  subject  here  is  our 
accountability  for  the  improvement  of  our  priv- 
ileges," and  then  to  discuss  the  subject  as  if  there 
were  no  reference  to  horticulture  at  all.  This  would 
disappoint  or  offend  any  audience,  and  rightly  so. 

The  proper  subject  is,  "Religious  privileges  must 
be  improved,  fruits  corresponding  to  them  must  be 
produced  or  the  consequences  must  be  fatal." 

God  expects  fruit;  the  very  delay  in  cutting 
down  the  tree  is  with  the  view  of  using  means  to 
produce  fruit.     II.  The  unfruitful  tree  will  be  cut 


FIGURATIVE   TEXTS  219 

down,  not  only  as  useless,  but  also  as  injurious.  We 
have  thus  a  course  of  conduct  and  its  consequences. 

I  Timothy  VI:  12.  I.  The  nature  of  the  spiritual 
conflict,  and  the  great  Ally  on  whose  guidance  and 
help  we  niay  depend.  II.  The  glorious  reward  of 
victory,  and  eternal  disgrace  and  misery  of  defeat. 

We  have  endeavored  to  preserve  the  force  of  the 
figure  as  much  as  possible  without  allegorizing  it. 
The  example  here  is  not  properly  a  case  of  com- 
parison or  contrast,  but  of  analogy.  As  the  soldier 
fights  with  lethal  weapons  to  conquer  a  country, 
so  the  Christian  contends  against  temptation  and 
sin  that  he  may  lay  hold  of  eternal  life.  The  cases 
are  merely  analogous.  There  is  not  a  comparison 
of  things,  but  of  relations.  To  speak  here  of  mili- 
tary strategy,  of  the  field  of  battle,  of  the  laws  of 
warfare  is  out  of  the  question.  The  higher  analo- 
gies alone  should  be  indicated.  But  there  is  one 
thing  we  cannot  leave  out  of  view,  which  is,  that 
there  is  the  Captain  of  our  salvation,  our  Almighty 
Ally,  without  whose  guidance  and  help  we  cannot 
obtain  the  victory  and  the  heavenly  prize.  If  we 
are  to  fight  the  good  fight  of  faith  and  gain  the 
immortal  crown  it  must  be  Christo  duce,  auspicio 
Christi. 

How  spirited  a  discourse  of  this  kind  may  be- 
come it  is  easy  to  see;  what  zeal  and  courage  it  is 
fitted  to  inspire !  Many  figurative  texts  are  of  great 
value  if  they  are  treated  aright.  Skill  in  this  should 
be  acquired. 

The  beautiful  figure  in  Hosea  XIV  .-4-7  is  plainly 


220  SYSTEMATIC   HOMILETICS 

intended  to  show  that  the  effectual  cause  of  the 
Church's  prosperity  is  the  grace  of  God.  It  will 
have  as  beneficial  an  effect  as  dew  has  on  vegeta- 
tion. Dew  signifies  instruction  or  enlightenment. 
Deut.  XXXII  :2-4.  It  also  represents  quickening 
influences.     Is.  XXVI:  19.    The  effects  of  this  are 

(a)  the  Church  will  grow;  (b)  it  will  become  stead- 
fast; (c)  it  will  be  beautiful  and  attractive.  This 
prosperity  will  belong  not  only  to  the  people  of 
God  in  their  collective  capacity,  but  also  to  indi- 
viduals. We  thus  set  forth  a  precious  doctrine, 
and  also  preserve  the  charm  of  the  figure.  The  doc- 
trine is  not  obscured  by  this,  but  illumined  and 
beautified. 

It  is  much  to  be  regretted  that  in  this  regard 
commentaries,  instead  of  helping,  lead  astray.  The 
allegorizing  tendency  introduced  by  Origen  is  per- 
petuated in  some  of  the  large  commentaries  to  this 
day. 

Rules  for  dealing  with  figurative  texts:  (a) 
Strive  to  understand  the  subject  lying  under  the 
figure,  and  the  particular  point  that  the  figure  is 
intended  to  illustrate,  and  use  it  only  in  this  aspect. 

(b)  Deal  only  with  higher  analogies  which  are  in- 
tended to  present  the  subject  clearly,  and  introduce 
no  analogy,  however  beautiful,  that  will  destroy 
the  unity  of  the  subject. 

Suggestions  to  aid  in  securing  unity  in  complex 
methods,  i.  Make  either  duty  or  motives  the  more 
prominent.  2.  Discuss  the  heads  in  the  same  line. 
3.  See  that  one  tone  or  spirit  pervades  the  whole. 


EXPOSITORY   SERMONS  221 

Notes  on  Expository  Sermons. 

A  sermon  of  this  kind  is  in  Scotland  called  a 
lecture.  It  was  customary  to  give  what  was  called 
a  lecture  in  the  forenoon,  and  a  sermon  in  the 
afternoon.  Dr.  J.  W.  Alexander  lamented  that 
this  good  usage  had  been  given  up  in  America ; 
and  that  books  on  homiletics  ignore  this  kind  of 
discourse.  Thus  people  do  not  receive  the  instruc- 
tion in  the  Word  of  God  that  is  needed  for  their 
edification ;  and  the  Scriptures  are  discussed  in  a 
fragmentary  manner,  v^diich  does  not  do  them  jus- 
tice. However,  the  designation  of  this  kind  of  dis- 
course is  misleading,  as  it  fails  to  indicate  that  it 
should  be  a  sermon  or  rhetorical  discourse,  and  also 
to  distinguish  it  from  other  sermons.  Originally, 
it  was  a  kind  of  paraphrase  and  commentary  com- 
bined, without  unity,  method  or  specific  aim,  al- 
though practical  remarks  were  interspersed  or 
added.  What  I  mean  by  an  expository  sermon  is 
one  that  is  as  strictly  exegetical  as  is  compatible 
with  rhetorical  qualities,  and  that  finds  not  only  its 
leading  idea,  but  its  whole  matter  in  the  text,  which, 
on  this  account,  generally  embraces  an  extended 
passage  of  Scripture.  Sometimes  when  there  was 
unity  in  the  text  a  very  good  rhetorical  discourse 
was  made.  Men  of  good  ability  endeavored  to 
grasp,  explain  and  apply  the  leading  idea  in  an  ex- 
tended passage.  But  these  cases  were  exceptional 
' — few  and  far  between. 

A  good  many  years  ago  Presbyterian  churches  in  \ 
New  York  became  greatly  interested  in  expository   \ 


222         SYSTEMATIC   HOMILETICS 

preaching,  influenced  by  Dr.  C.  Hodge's  writings 
in  the  Princeton  Review.  People  felt  that  the  ser- 
mons to  which  they  had  been  accustomed  were  un- 
edifying,  as  they  contained  very  little  Scripture 
truth.  Hence  there  was  a  powerful  reaction  in 
favor  of  expository  preaching, 

I.  Expository  sermons  must  have  method,  like 
all  other  popular  discourses.  If  the  expository  dis- 
course has  not  a  definite  subject  and  aim,  symmet- 
rical structure  and  natural  and  graceful  movement, 
it  is  not  a  sermon  at  all;  hence,  it  belongs  not  to 
homiletics  at  all,  but  to  what  is  called  exegetical 
theology.  In  its  structure  it  must  be  either  simple 
or  complex.  Hence  it  does  not  introduce  a  third 
method.  There  is  therefore  no  need  now  to  give 
examples  of  these  methods,  as  they  have  been  ad- 
equately presented  and  explained.  "    ^' 

Its  method  must  be  either  simple  or  com- 
plex. The  Simple  Explanatory  on  Mark 
VIII:i-2i;  the  Confirmatory  on  Luke  XIV: 
15-24,  and  on  Romans  VII 7-13;  and  the 
Complex  on  Job  XLII  :7-io,  and  on  Acts  II 42-47, 
are  suitable  outlines  for  expository  sermons.  I 
maintain  that  they  must  have  organic  structure 
and  development  and  definite  practical  aim,  like 
other  sermons. 

II.  The  great  difficulty  is  to  secure  unity  of 
subject.  If  this  is  done,  all  other  rhetorical  qualities 
can  be  easily  secured,  as  unity  is  an  essential  at- 
tribute of  rhetorical  discourse.  This  can  be  at- 
tained : 


EXPOSITORY  SERMONS  223 

(a)  By  selecting  a  text  that  has  unity  in  itself. 
This  is  easily  done  when  you  are  dealing  with  mis- 
cellaneous texts.  When  preaching  on  a  book  or 
epistle,  select  such  an  amount  of  text  as  is  needed 
to  furnish  a  definite  subject. 

(b)  By  seizing  a  leading  idea  and  subordinating 
all  others  to  it.  If  you  have  formed  the  true  idea 
of  the  text  all  the  others  will  naturally  take  subordi- 
nate positions  and  become  subsidiary.  But  even  if 
this  cannot  be  done  without  making  the  subject  too 
general  you  can  easily  waive,  for  the  time,  what 
you  cannot  incorporate,  what  cannot  be  made  to  fall 
in  with  your  plan.  If  this  is  done  in  a  proper  man- 
ner it  will  not  seem  at  all  disrespectful  to  the  text. 
We  need  not  wonder  that  this  kind  of  discourse  is 
most  interesting.  It  secures  continuity  of  thought; 
it  brings  out  the  spirit  of  the  passage,  as  modified 
by  its  occasion,  environments  and  practical  aid  and 
tendency. 

III.  Another  difficulty  is  to  know  what  points  to 
make  prominent  by  explanation.  If  you  explain 
everything  the  discourse  will  be  purely  didactic, 
and  it  will  weary  the  hearers,  leaving  nothing  to 
their  judgment  or  imagination  to  supply.  If  you 
explain  everything  equally,  the  discourse  will  have 
no  salient  points  and  no  movement.  It  is  a  pity 
to  increase  these  difficulties  by  loading  your  sermon 
with  parallel  passages  or  with  conflicting  opinions 
of  commentators.  If  you  can  explain  a  real  diffi- 
culty, do  so;   if  not,  pass  on  to  what  you  can  ex- 


224         SYSTEMATIC   HOMILETICS 

plain,  giving  the  results  of  your  exegetical  research, 
not  the  process. 

When  expounding  an  extended  text,  it  is  not  de- 
sirable to  quote  parallel  passages  unless  needed  for 
proof.  In  such  a  passage  there  is  generally  a  large 
body  of  Scripture  truth ;  hence  there  is  less  need 
of  additional  Scriptural  texts. 

It  is  needless  to  quote  the  opinions  of  commenta- 
tors, and  to  name  them.  The  tendency  of  this  is 
to  exhaust  the  patience  of  any  audience.  Besides, 
mentioning  names  has  an  arrestive  tendency.  It  is 
said  of  the  late  celebrated  Dr.  Brown  of  Edinburgh, 
a  confirmed  exegete,  that  in  explaining  what  he 
considered  a  difficult  passage  he  actually  gave  the 
conflicting  opinions  of  the  commentators,  and  did 
not  mention  his  own.  Thus  he  left  the  hearers  to 
decide  what  he  could  not  decide  himself. 

IV.  While,  as  already  explained,  there  must  be 
method  in  expository  sermons,  yet  the  method 
should  not  be  emphatically  enunciated  and  repeat- 
ed. Exposition  should  seem  to  take  the  lead,  while 
method  furnishes  other  rhetorical  qualities.  In  an 
elegant  frame  house  it  is  not  necessary  to  make 
the  posts,  sleepers  and  the  joists  appear.  They 
must,  however,  be  there,  as  without  these  the  build- 
ing could  not  be  erected  or  made  to  stand. 

V.  Expository  preaching  was  common  in  Old 
Testament  times.  II  Chron.  XVH  7-9;  Nehem. 
VIII  :8.  It  was  practiced  by  the  Apostles,  Justin 
(A.  D.  150)  tells  us  that  it  was  customary  In  all 
the  public  services  of  the  Christians.     It  was  the 


EXPOSITORY  SERMONS  225 

method  of  Chrysostom  and  Augustine  and  was  con- 
tinued until  A.  D.  1200.  Then  a  more  rhetorical 
style,  revealing  much  ingenuity,  and  conformed  to 
logical  analysis,  commenced,  and  it  lasted  till  the 
Reformation,  when  expository  preaching  was  re- 
vived. It  continued  until  recently  in  Presbyterian 
churches  in  Scotland.  To  it  were  due  their  exten- 
sive knowledge  of  Scripture,  their  steadfastness  in 
the  faith,  and  their  strong  religious  sentiments. 

VI.  Its  advantages  to  the  people  are  manifest. 
It  leads  to  an  extensive  knowledge  of  the  Word  of 
God.  Whole  books  of  Scripture  are  expounded. 
Thus  the  people  are  edified.  The  whole  counsel  of 
God  is  declared.  People  are  deeply  interested  and 
they  learn  to  search  the  Scriptures  for  themselves. 
Difficulties  are  explained,  prejudices  removed.  This 
is  more  satisfactory  than  the  fragmentary  method 
in  which  the  Gospel  is  generally  preached.  If  there 
are  "itching  ears"  the  ministers  are  themselves  to 
blame.  It  is  the  heaping  to  themselves  teachers 
that  does  the  mischief.  Do  not  blame  the  people  for 
fickleness.  In  this  they  merely  follow  their  min- 
isters. 

VII.  Its  advantages  to  ministers  are  equally 
great.  It  leads  them  to  study  whole  books  of 
Scripture.  There  are  many  ministers  who  do  not 
seem  able  to  find  anything  to  preach,  in  the  Bible. 
It  teaches  them  to  use  the  concrete  Scripture  meth- 
ods of  presenting  truth  and  to  present  Scripture 
truth  in  the  proportion  in  which  it  is  found  in  the 
Bible.     It  thus  secures  endless  variety,  and  keeps 


226        SYSTEMATIC   HOMILETICS 

ministers  from  going  around  a  little  circle  of  doc- 
trines that  are  congenial  to  their  own  minds.  It 
also  keeps  from  the  habit  of  preaching  continually 
on  certain  practical  subjects,  such  as  temperance, 
Romanism,  divine  decrees,  missions,  municipal  mat- 
ters, Sabbath  observance.  It  leads  them  to  enforce 
Scripture  truth  with  divine  and  spiritual  motives, 
and  not  with  those  derived  merely  from  social  and 
domestic  life.  Thus  it  teaches  how  to  deal  with 
the  conscience.  It  presents  an  inexhaustible  supply 
of  illustrations  derived  from  nature,  indeed  as 
many  as  they  can  use.  They  never  will  consider 
the  treasure  contained  in  the  Bible  until  they  study 
the  whole  of  it  consecutively.  It  enables  them  to 
preach  doctrines  peculiarly  offensive  to  the  carnal 
mind,  and  to  reprove  sins  or  faults  without  giving 
oflfense,  because  they  are  presented  in  the  text  and 
are  not  specially  sought  for.  It  fills  their  sermons 
with  wholesome  doctrine.  It  gives  the  minister 
commanding  influence  over  his  people.  It  enriches 
all  his  other  sermons  and,  in  course  of  time, 
makes  him,  as  he  should  be,  "mighty  in  the  Scrip- 
tures," 

Excellence  in  Expository  preaching  cannot  be 
attained  without  great  and  protracted  labor.  It  is 
much  more  difficult  to  make  expository  sermons 
than  other  kinds  of  sermons.  There  are  all  the 
difficulties  connected  with  ordinary  sermons,  with 
the  addition  of  exegesis,  and  also  preaching  on 
texts  that  are  prescribed,  and  which  may  be  dif- 
ficult. 


EXPOSITORY  SERMONS  227 

Let  us  hold  fast  the  idea  that  an  expository 
discourse  is  a  sermon,  i.  e.,  a  rhetorical  discourse. 
It  must  have  a  logical  method,  and  a  definite  sub- 
ject. This  is  due  to  the  Word  of  God.  It  is  not 
respectful  to  the  Bible  to  take  detached  fragments 
of  it,  wrenched  from  their  vital  connections,  accord- 
ing to  the  fancy  of  the  preacher. 

It  is  not  easy  for  us  to  understand  how  much 
Presbyterians  in  Scotland  were  indebred  to  their 
ministers  for  the  remarkable  knowledge  of  Scrip- 
ture that  they  possessed.  The  testimony  of  Bishop 
Burnet  in  reference  to  this  is  very  valuable.  He 
said:  "The  deprived  ministers  had  brought  the 
people  to  such  a  degree  of  knowledge  that  cottagers 
and  servants  could  have  prayed  extempore.  I  have 
often  heard  them  at  it,  and  though  there  was  a  large 
mixture  of  odd  stuff,  yet  I  was  astonished  to  see  how 
copious  and  ready  they  were  in  it.  Their  ministers 
generally  brought  them  about  them  on  the  Sunday 
nights,  when  the  sermons  were  talked  over ;  and 
every  one,  women  as  well  as  men,  were  desired  to 
speak  their  sense  and  experience,  and  by  these 
means  they  had  a  comprehension  of  matters  of 
religion  greater  than  I  have  seen  among  people  of 
that  sort  anywhere.  The  preachers  went  all  on 
one  tract,  of  raising  observations  of  points  of  doc- 
trine out  of  these  texts,  and  proving  them  by  rea- 
sons, and  then  of  applying  them,  and  shov;ing  the 
use  that  was  made  of  such  a  point  of  doctrine,  both 
for  instruction  and  terror,  for  exhortation  and  com- 
fort ;    for  trial  of  themselves  upon  it,  and  for  fur- 


228         SYSTEMATIC    HOMILETICS 

nishing  them  with  proper  direction  and  helps ;  and 
this  was  so  methodical  that  the  people  grew  to 
follow  a  sermon  quite  through,  every  branch  of  it. 
To  this  some  added  the  resolving  of  doubts  con- 
cerning the  state  they  were  in,  and  their  progress 
and  decay  in  it,  which  they  called  cases  of  con- 
science."   Edinburgh  Review,  Oct.  1900,  Page  493. 

Men  and  women  thus  trained  in  a  country  that 
was  plundered  and  starving  not  only  held  fast  their 
faith,  but  were  ready  to  go  to  prison  and  to  death. 

It  may  be  asked  how  is  a  knowledge  of  these  prin- 
ciples of  explanation  and  proof  to  help  us  to  make 
a  discourse?  It  may  as  well  be  asked  how  is  a 
knowledge  of  grammar  to  enable  us  to  speak  cor- 
rectly? Shall  we  think  of  grammar  all  the  time 
we  are  writing?  Surely  not;  but  we  should  write 
as  correctly  as  we  can,  and  use  our  grammatical 
knowledge  to  enable  us  to  correct  what  we  have 
written.  So  with  rhetorical  principles.  The  edu- 
cational value  of  these  principles  is  very  great.  A 
knowledge  of  them  will  produce  in  your  minds  an 
irrepressible  aversion  to  all  confusion  and  want  of 
sequence  in  harmony  and  thought.  This,  which 
is  a  kind  of  instinct  in  a  cultivated  mind,  will  be 
a  great  help.  Then  consider  what  your  subject 
should  be.  Make  a  sketch  of  the  best  method  to 
discuss  it.  Sketch  a  plan,  see  that  explanation  is 
on  one  principle ;  see  that  the  parts  are  in  one  line ; 
that  they  do  not  overlap  one  another;  that  there 
be  no  superfluous  parts,  and  no  parts  lacking. 
Thus  your  subject  will  be  easily  understood  and 


EXPOSITORY  SERMONS  229 

grasped  by  the  mind.  It  will  also  become  sym- 
metrical, beautiful  and  impressive. 

Let  us  take  a  case  in  which  one  happens  to  find 
something  that  makes  an  impression  on  his  mind, 
more  or  less  definite,  say  in  Heb.  VII  :25.  At  first 
do  not  think  of  anything  but  the  text  and  what  use 
you  wish  to  make  of  it.  Exegesis :  What  is  meant 
by  the  phrase,  "to  the  uttermost"?  Does  it  refer  to 
the  greatest  sinners,  or  the  complete  salvation  of 
believers  in  Christ?  Christ's  ability  to  save  is  evi- 
dently the  grand  idea.  The  greatness  of  the  sal- 
vation is  another  prominent  thought.  We  must 
make  the  most  of  these  two  things. 

What  shall  we  put  first?  Evidently  the  nature 
of  the  salvation,  as  the  knowledge  of  this  will  en- 
able us  to  see  the  ability  of  the  Great  High  Priest 
to  affect  it.  Besides,  proofs  of  Christ's  ability  will 
be  more  suitable  to  finish  with,  as  the  Apostle 
wishes  to  produce  faith  in  this  very  thing,  i.  What 
is  needed  to  complete  the  believer's  salvation. 
2.  Christ's  ability  to  do  this  for  him,  and  this  with 
the  practical  view  of  increasing  his  faith  and  assur- 
ing him  of  eternal  salvation.  Nothing  can  be 
simpler  than  this. 

I,  We  shall  have  to  make  an  analysis  of  what 
is  needed  to  complete  the  salvation:  ist.  Mercy  to 
pardon  while  days  of  weakness  and  trial  last,  with- 
out which  there  can  be  no  spiritual  life  or  fellow- 
ship with  God.  2nd.  Grace  to  enable  us  to  main- 
tain such  a  life — to  produce  painful  sensitiveness 


230        SYSTEMATIC   HOMILETICS 

to  the  presence  of  sin  in  our  hearts ;   and  to  impart 
spiritual  comfort,  joy  and  hope. 

2.  Proof  that  Christ  is  able  to  do  all  this:  He 
ever  liveth  to  make  intercession  for  us ;  He  has  all 
power  for  this  very  purpose;  His  intercession  is 
based  on  His  atonement,  and  is  of  equal  efficacy; 
the  glory  of  Christ's  person  and  character.  We 
should  realize  how  much  is  still  to  be  done;  we 
should  feel  need  of  effort  on  our  part ;  we  may 
rely  on  Christ,  who  is  the  Great  and  Ever-living 
High  Priest. 

The  method  is  complex.  One  head  is  explanatory 
and  is  analyzed;  the  other  is  confirmatory  and  it 
is  proved.  Unity  pervades  the  discourse.  This 
indicates  the  difference  between  the  simple  and  com- 
plex method  and  makes  the  transition  from  the  one 
to  the  other  plain  and  easy. 

The  method  is  practical.  Each  head  is  fitted  to 
lead  to  the  exercise  of  faith  in  Christ  to  save,  or 
to  the  increase  of  faith  in  Him.  The  one  head 
shows  how  precious  the  salvation  is ;  the  other 
assures  you  that  Christ  is  able  and  willing  to 
effect  it. 

Do  not  put  this  question:  "What  method  shall 
I  adopt?"  First  consider  what  matter  you  have  to 
deal  with  and  what  practical  purpose  it  will  serve. 
Then  you  will  suit  best  your  aim,  your  ability  and 
resources. 


RHETORICAL   DEVELOPMENT- 
MOVEMENT 


231 


CHAPTER   X 

RHETORICAL  DEVELOPMENT 
L    Movement 

It  is  assumed  that  the  affections  lie  between  the 
understanding  and  the  will ;  hence,  if  you  wish  to 
persuade  you  must  excite.  Unless  discourse  is  sen- 
sational, you  must  apply  the  truth  which  has  per- 
suasive power  to  the  understanding  by  explanation 
and  proof. 

I.  This  is  specially  with  a  view  to  excitation  and 
persuasion.  These  must  always  go  together  in  all 
practical  and  specially  religious  discourses.  To  ex- 
cite wi-thout  persuading  serves  no  practical  purpose. 
It  may  be  pleasurable  or  the  opposite,  but  it  can 
serve  no  moral  purpose.  A  great  many  have  a 
craving  for  excitement  for  its  own  sake.  If  they 
cannot  get  it  in  church  they  must  go  elsewhere  for 
it.  Excitation  is  good  when  it  is  of  a  truly  religious 
nature,  when  it  consists  of  intense  hatred  of  sin 
and  error,  and  love  of  truth  and  righteousness,  and 
especially,  of  God.  There  can  be  no  excess  or  ex- 
travagance in  such  feelings.  Their  tendency  is  to 
purify  the  heart,  and  to  elevate  and  ennoble  the 
character.  Our  aim  should  be  to  change  the  dispo- 
sition, to  convert;  or  to  improve  the  disposition,  to 
sanctify,  which  is  a  continuous  process. 

233 


234         SYSTEMATIC    HOMILETICS 

2.  The  process  of  excitation  has  been  partially 
explained.  We  have  seen  how  by  explanation  and 
proofs,  a  practical  subject  which  has  persuasive 
power  in  it,  may  be  presented  and  applied  to  the 
understanding  and  kept  in  living  contact  with  it. 
Surely  this  process  must  excite  a  certain  amount  of 
interest  and  feeling.  The  point  now  to  be  consid- 
ered is  how  greater  intensity  of  feeling  is  to  be  pro- 
duced. The  feeling  may  not  be  strong  enough  or 
deep  enough  to  serve  your  purpose.  Many  are  al- 
most persuaded  to  be  Christians,  almost  persuaded 
to  choose  the  good  part,  almost  persuaded  to  for- 
sake sin  and  do  the  will  of  God.  Thus  we  only 
almost  gain  our  purpose  in  preaching.  This  is  un- 
satisfactory. We  must  do  more  if  we  can.  What 
is  wanted  is  to  produce  greater  depths  of  convic- 
tion, greater  intensity  of  feeling. 

3.  The  question  is,  how  are  we  to  effect  this? 
Must  we  depart  from  our  subject  and  bring  in  some 
new  thing  to  produce  greater  intensity  of  feeling? 
Why  not  take  this  new  thing  for  our  subject?  Our 
labor  in  inventing  and  discussing  our  subject,  in 
this  case,  is  lost.  If  the  will  can  be  directly  influ- 
enced why  have  a  subject  at  all?  Why  not  address 
the  will  directly  by  exhortation?  But  we  cannot 
do  this.  No  man  can  influence  his  own  will  directly. 
How  then  can  he  influence  the  will  of  others?  If 
he  could  he  would,  as  Kant  says,  move  men  like 
machines  and  deprive  them  of  their  liberty,  which 
we  are  bound  to  respect.  We  must  move  them  in 
such  a  way  as  to  enjoy  their  intelligent  approval 
under  our  process  of  excitation.     The  peculiarity 


RHETORICAL  DEVELOPMENT       235 

referred  to  consists  in  Rhetorical  Movement  and 
Adaptation.  We  need  not  depart  from  the  process 
hitherto  followed.  We  have  hitherto  presented  and 
applied  truth  to  the  understanding  of  our  hearers. 
It  is  only  in  this  way  moral  and  religious  feelings 
can  be  excited.  They  must  be  excited  from  within ; 
by  the  friction  of  moral  and  religious  ideas  in  the 
mind. 

This  is  opposed  to  the  teaching  and  practice  of 
the  Ancients.  Aristotle  inculcates  a  clear  and  log- 
ical presentation  of  the  subject.  If  this  is  not  suffi- 
cient to  influence  the  judges  he  says  that  you  must 
address  their  passions.  He  gives  rules  for  exciting 
any  feeling  which  may  best  serve  your  purpose, 
that  of  patriotism,  envy,  revenge  or  any  other.  Elo- 
quent French  preachers  of  the  last  century  said  that 
they  presented  arguments  and  then  addressed  the 
passions.    This  is  following  Aristotle. 

Whately  seems  to  me  to  make  a  great  mistake 
when  he  says :  "We  must  trust  more  to  an  indirect 
thrust  when  appealing  to  feelings,  otherwise,  our 
hearers,  being  on  their  guard,  will  parry  the  blow." 
We  should  take  no  such  advantage  of  our  hearers, 
We  do  not  need  to  do  so,  as  we  purpose  to  excite 
feelings  through  the  understanding.  We  should  be 
quite  willing  to  tell  them  at  the  outset  what  feeling 
we  wish  to  excite  in  their  hearts,  assured  that  we 
shall  be  sustained  by  their  understanding.  This 
would  not  be  wise,  however,  as  it  would  merely  an- 
ticipate the  interest  of  the  sermon. 

4.  We  rely  on  movement   and  adaptation;  but 


236  SYSTEMATIC    HOMILETICS 

remember  that  it  is  the  movement  resulting  from 
the  discussion  of  the  identical  subject  that  we  have 
invented,  and  it  is  the  adaptation  of  the  same  sub- 
ject to  our  hearers. 

I.    Rhetorical  Movement, 

The  design  of  movement  is  to  bring  the  subject, 
with  which  you  seek  to  persuade,  into  contact  with 
the  whole  mind,  the  understanding,  affections  and 
will.  This  must  always  be  done  in  the  order  now 
stated.  It  consists  of  the  arrangement  of  parts 
reached  by  explanation,  and  of  arguments,  so  that 
they  shall  follow  one  another  in  natural  order 
or  shall  increase  in  strength  as  they  advance;  and 
also  of  the  arrangement  of  the  whole  matter  of  dis- 
course so  that  the  movement  shall  be  from  general 
to  specific,  from  abstract  to  concrete,  or  from  object- 
ive to  subjective.  It  is  intended  to  awaken  a  deeper 
interest  in  your  hearers'  minds  and  also  to  lead 
them  to  think  on  the  subject,  and  thus  to  keep  it 
in  contact  with  the  mind  long  enough  to  produce 
the  impression  it  is  entitled  to  produce,  and  which 
you  desire  to  produce.  Thus  the  interest  will  in- 
crease to  the  very  end  till  the  climax  is  reached. 

5,  We  do  not  require  to  present  methods  illus- 
trative of  this.  At  the  very  commencement  w-e 
stated  that  we  would  use  the  same  methods  or  plans 
throughout.  Thus  in  inventing  subjects  we  furnish 
plans  merely  to  present  the  subjects  invented.  When 
we  came  to  methods  we  referred  to  those  formerly 
given,    confining     attention    entirely    to    methods. 


RHETORICAL  DEVELOPMENT       237 

Now,  in  illustrating  movement,  we  refer  to  that  in 
the  methods  which  was  not  referred  to  previously, 
but  which  was  latent  in  the  method.  Thus  new  ex- 
amples are  now  needed. 

Movement  must  pervade  the  whole  sermon  from 
beginning  to  end ;  but  it  will  be  naturally  more  ac- 
celerated and  marked  as  it  advances.  Examples :  I 
Kings  XIX  :i2,  II  Cor.  V:io,  Romans  VII :;, 
Heb.  IV  :ii,  Jer.  II  :i-3,  Luke  XI  :i3. 

So  far  as  explanation  is  concerned,  this  has  been 
illustrated  in  all  the  examples  of  methods  already 
given.  Thus  in  indicating  the  character  of  those  to 
whom  the  judgment  is  properly  alarming,  the  move- 
ment is  from  practising  sin  to  self-deception.  In 
considering  the  states  of  mind  in  which  remember- 
ing Christ's  words  is  beneficial,  the  movement  is 
from  partial  insensibility  to  distress  of  conscience. 
In  indicating  the  inability  of  the  law  to  destroy  sin 
in  the  soul,  the  movement  is  from  revealing  sin  to 
sinking  the  sinner  in  distress  of  conscience  or  de- 
spair. The  labor  of  the  Christian  life  moves  on  to 
eternal  rest.  There  is  movement  from  duty  to  mo- 
tive, from  conflict  to  victory.  There  is  a  natural 
order  in  explaining  before  proving,  or  before  set- 
ting forth  the  desirableness  of  a  thing  or  the  oppo- 
site. Let  us  never  forget  Cicero's  dictum,  "Omnia 
festinent  ad  eventum." 

Movement  not  only  awakens,  but  increases  inter- 
est and  affection ;  if  the  movement  is  gradual,  and  if 
nothing  is  permitted  to  arrest  it,  there  is  growing 
intensity  of  feeling.    An  audience,  when  a  discourse 


238         SYSTEMATIC    HOMILETICS 

is  valuable  and  moves  on  in  this  manner,  never 
grows  weary,  nor  is  it  even  conscious  of  the  lapse 
of  time.  You  may  preach  as  long  as  you  like. 
Hence  mistakes  in  regard  to  this  are  not  only  seen 
by  the  intelligent,  but  they  are  felt  by  all.  This  is, 
therefore,  a  matter  in  which  mistakes  are  not  to  be 
tolerated.  If  a  discourse  cannot  be  made  to  move 
in  a  natural  manner  it  will  be  found  that  this  is 
due  to  something  fundamentally  wrong  in  the  sub- 
ject, or  in  the  structure  of  the  sermon.  Many  seek 
unconsciously  to  compensate  for  this  defect  by  em- 
phatic and  exaggerated  statements,  by  loud  speak- 
ing and  by  excessive  gesticulation.  But  this  only 
makes  the  fault  more  glaring  and  displeasing  to  in- 
telligent hearers. 

6.  So  far  as  the  arrangement  of  arguments  to  se- 
cure movement  is  concerned,  it  has  been  illustrated 
in  simple  confirmatory  methods  already  stated.  But 
this  is  clearly  the  proper  place  to  consider  the  rela- 
tion in  which  arguments  stand  to  one  another, — 
and  this  due  to  their  nature.  The  remark  of  Whate- 
ly  is  worthy  of  special  notice.  He  says  that  '"It  is 
the  only  thing  that  belongs  exclusively  to  rhetoric ; 
and  further  that  it  is  perhaps  not  of  less  consequence 
in  rhetoric  than  in  the  military  art." 

7.  The  natural  order  in  which  proofs  should  be 
stated  should  be  understood.  That  the  natural  order 
may  be  followed,  the  arguments  should  be  classi- 
fied. There  are  two  great  classes — the  analytic  and 
the  synthetic.  The  analytic  have  demonstrative  cer- 
tainty, as  they  are  found  in  the  very  terms  of  the 


RHETORICAL  DEVELOPMENT       239 

proposition  itself.  If  you  explain  the  terms,  their 
agreement  is  evident ;  hence  the  importance  of  study- 
ing the  meaning  of  a  proposition;  hence  also  a  clear 
statement  often  terminates  controversy.  Synthetic 
proofs  are  divided  into  Intuitive  and  Empirical. 

(a)  Intuition  is  the  mind  itself  acting  according 
to  its  constitution.  For  example:  Two  straight 
lines  cannot  enclose  a  space ;  goodness  is  lovely  ; 
man  is  an  accountable  creature.  There  are  a  great 
m.any  intuitions  in  man  as  a  moral  and  religious 
creature  to  which  discourse  may  be  directed. 
"Which  show  the  work  of  the  law  written  in  their 
hearts,  their  conscience  also  bearing  witness,  and 
their  thoughts  the  meanwhile  accusing  or  else  ex- 
cusing one  another."     Rom.  II:i5. 

(b)  Empirical  proofs  are  divided  into,  a  priori, 
signs  and  examples. 

In  a  priori  proof,  we  reason  from  a  cause  to  its 
effect,  or  from  a  general  law  to  its  result.  Suppos- 
ing a  fact  admitted,  if  the  proof  assigned  for  it  will 
account  for  it,  it  is  a  priori  proof. 

For  example :  When  a  man  is  placed  on  trial  for 
murder,  if  it  is  evident  that  he  is  avaricious  and  in- 
terested in  the  death  of  the  person ;  or  if  it  can  be 
shown  that  he  is  jealous  or  revengeful,  these  would 
create  a  presumption  of  guilt,  provided  that  facili- 
ties such  as  proximity  of  time  and  place  and  pros- 
pect of  concealment  existed.  On  the  other  hand, 
the  absence  of  these  inducements  and  facilities  are  a 
presumption  of  innocence.  The  deep  and  awful 
necessities  of  our  guilty,  sinful  and  miserable  race. 


240         SYSTEMATIC    HOMILETICS 

for  which  the  human  mind  could  find  no  remedy,  al- 
though seeking  in  the  most  favorable  circumstances 
for  thousands  of  years,  furnishes  a  priori  proof 
in  favor  of  a  divine  revelation,  supposing  the  world 
to  be  under  the  government  of  a  just  and  merciful 
God.  If  there  be  an  adequate  cause  and  certainty 
of  its  operation  the  weight  of  this  kind  of  proof  is 
very  great. 

In  signs,  we  reason  from  an  effect  to  its  cause,  or 
to  the  occasion  of  its  operating.  Among  signs  are 
testimony  and  authority,  the  one  relating  to  facts, 
the  other  to  opinions.  Thus  we  do  not  suppose  that 
the  testimony  would  have  been  given  had  the  fact 
not  occurred,  or  that  competent  men  would  have 
pronounced  an  opinion  without  valid  reasons.  If 
the  testimony  be  concurrent,  when  collusion  is  im- 
possible, it  will  be  much  stronger,  and,  in  many 
cases,  will  be  sufficient  proof,  although  the  wit- 
nesses, individually,  may  have  the  reputation  of  be- 
ing liars.  The  concurrent  opinion  of  able  men  who 
have  thoroughly  examined  a  matter,  is  of  great 
value  and  authority. 

Examples  are  proofs  which  are  founded  on  the 
resemblance  between  Individuals  of  the  same  class, 
They  have  a  close  affinity  to  a  priori  proofs.  Both 
direct  the  mind  to  a  cause  or  law,  and  both  rest  their 
validity  as  proofs  on  the  assumed  uniformity  of  the 
operations  of  nature. 

8.  Although  it  is  not  at  all  likely  that  all  the  spe- 
cies of  empirical  proofs  will  be  used  in  our  dis- 
course, yet  it  is  well  to  present  them  in  combination 


RHETORICAL  DEVELOPMENT       241 

so  that  their  relation  to  one  another  may  be  under- 
stood and  that  it  m'a}'  be  seen  how  these  argu- 
ments may  be  assailed  and  also  defended.  A  state- 
ment of  this  kind  may  be  interesting  and  may  also 
fix  them  in  the  memory. 

Subject  to  be  proved:  "That  the  Toronto  Bay 
was  frozen  over  on  the  night  of  February  28th, 
1890."  I.  A  priori  proof — the  temperature  that 
night  was  40  degrees  below  zero.  This  would  im- 
ply cold  sufficiently  intense  to  freeze  the  Bay  over. 
There  is  here  the  operation  of  a  sufficient  cause.  2, 
Early  that  night  I  saw  heavily  laden  teams  crossing 
the  Humber  a  few  miles  west  of  the  Bay.  This  is 
an  example  of  the  effectual  operation  of  the  cause 
or  law.  3.  Signs  (a)  Authority.  The  officials  of 
the  Observatory  declared  their  opinion  that  the  Bay 
was  frozen  over  that  night.  This  opinion  was  pro- 
fessional, given  by  competent  men,  placed  in  the 
most  favorable  position  to  form  an  opinion.  An- 
other sign  (b)  Testimony.  This  was  given  by  a 
number  of  persons  attending  dififerent  social  par- 
ties that  night  at  most  distant  parts  of  the  city,  but 
in  view  of  the  Bay,  who  all  declared  that  they  saw 
that  the  Bay  was  frozen  over. 

METHOD  OF  REFUTATION. 

I.  It  is  admitted  that  the  frost  was  sufficiently 
intense  to  freeze  the  Bay  over;  but  it  is  contended 
that  a  high  wind  prevented  the  operation  of  the  law, 
i.  e.  deny  the  cause  or  show  that  something  inter- 
fered with  its  action.  2.  The  example  furnished  by 
the  freezing  of  the  Humber  is  easily  disposed  of,  as 


242         SYSTEMATIC   HOMILETICS 

it  is  a  narrow  stream,  sheltered  by  its  wood  covered 
banks,  and  not  exposed  to  the  wind.  3.  Signs — 
As  to  the  opinion  of  the  people  at  the  Observatory, 
there  is  no  proof  that  they  made  any  special  observa- 
tion that  night,  so  that  their  opinion  is  not  of  much 
value,  when  opposed  to  the  preceding  statements. 
Testimony — Persons  going  home  between  one  and 
four  a.  m.  from  parties  were  not  competent  wit- 
nesses. The  white  foam  on  the  water  or  "white 
caps"  on  a  stormy  night  might  be  easily  mistaken  by 
such  persons  for  ice. 

REPLY  IN  DEFENSE. 

I.  A  priori  and  example  combined.  It  can  be 
proved  that  there  was  nothing  to  prevent  the  action 
of  the  law  referred  to.  There  was  no  wind  such  as 
is  alleged,  as  it  is  well  known  that  when  the  cold 
is  30  or  more  degrees  below  zero,  no  wind  has  been 
known  to  exist  even  in  the  Arctic  regions,  accord- 
ing to  Dr.  Kane  and  other  explorers.  2.  Signs — 
Although  the  officials  of  the  Observatory  were  not 
aware  that  any  special  importance  would  attach  to 
their  observations  that  night,  yet  they  have  self- 
acting  instruments  that  record  the  temperature  and 
the  direction  and  velocity  of  the  wind.  Hence,  their 
opinion  is  entirely  reliable.  As  to  the  witnesses 
there  could  be  no  collusion  between  them,  they  were 
many  and  they  came  from  different  parts  of  the 
city.  It  is  a  reflection  on  the  character  of  such  per- 
sons, and  on  the  ladies  present,  to  say  that  they 
were  so  preoccupied  as  not  to  be  able  to  distinguish 
ice  from  water.    This  shows  how  all  these  arguments 


RHETORICAL  DEVELOPMENT       243 

can  be  combined,  and  how  they  may  be  made  to 
support  one  another,  and  how  they  can  be  assailed 
or  defended. 

Supposing  that  proofs  of  all  these  kinds  are  ad- 
duced in  the  same  discourse — although  very  un- 
likely— the  natural  order  after  analytical  proof  is, 
ist,  intuitive;  2nd,  a  priori;  3rd,  examples;  4th, 
signs.  The  last  two  may  change  places,  if  more 
suitable  to  the  structure  of  the  discourse.  But 
when  there  are  several  arguments  of  the  same  kind 
constituting  the  body  of  the  discourse,  they  should 
increase  in  strength  as  they  advance.  The  strong- 
est will  thus  be  the  last ;  and,  should  they  be  recap- 
itulated at  the  conclusion,  as  is  necessary,  when  they 
are  num.erous,  they  should  be  recapitulated  in  the 
same  order.  Some  recapitulate  in  a  confused  man- 
ner and  others  invert  the  order.  Still,  strength  is 
in  this  case  a  relative  term.  It  is  mainly  determined 
by  the  character  of  the  hearers  and  by  their  feelings 
toward  both  speaker  and  subject. 

Old  divines  used  to  speak  of  dwelling  on  an  im- 
portant topic,  especially  near  the  end  of  the  sermon. 
This  is  what  we  call  amplification.  It  is  sometimes 
necessary,  but  it  is  not  well  to  state  your  purpose  to 
to  do  so.  It  is  always  assumed  that  the  discourse 
should  move  on. 

Rhetorical  proof  is  often  used  in  amplification  for 
the  sake  of  impression.  Explanation  is  sometimes 
used  in  the  same  way.  If  the  attention  of  an  audi- 
ence has  to  be  held  on  one  point  for  a  time,  this  can 
only  be  done  by  orderly  explanation  or  proof,  but 


244         SYSTEMATIC    HOMILETICS 

neither  should  be  such  as  to  demand  very  earnest  or 
protracted  thought. 

It  is  not  easy  to  know  how  many  arguments  are 
needed  in  any  case.  In  logic  arguments  fitted  to 
convince  of  the  truth  presented  are  all  that  are  re- 
quired ;  but  in  rhetoric  they  should  also  produce 
excitation  and  persuasion.  Excessive  refutation  of 
error  is  apt  to  produce  a  reaction  in  its  favor.  We 
are  not  to  suppose  that  an  argument  having  demon- 
strative force,  although  sufficient  in  logic,  is  suffi- 
cient in  rhetoric.  Arguments  have  to  be  accumu- 
lated to  suit  different,  and  to  influence  unwilling 
minds.  Proof  is  often  explanatory;  it  is  also  used 
to  refute  objections,  to  strengthen  faith,  and  to  pro- 
duce an  impression. 

As  to  the  place  which  the  testimony  of  God 
should  occupy  Whately  states  that  as  it  is  the 
strongest  argument  it  should  stand  last;  but,  to 
manifest  as  much  respect  to  it  as  possible,  the  argu- 
ments should  be  recapitulated  in  inverted  order,  so 
that  the  testimony  of  God  should  occupy  the  first 
place.  But  surely  it  is  not  disrespectful  to  let  the 
testimony  of  God  stand  last,  the  position  which  the 
strongest  argument  is  entitled  to  occupy.  Divine 
testimony  is  generally  the  proof,  and  when  other 
proof  is  connected  with  it,  it  is  to  remove  objections 
or  to  help  us  to  realize  the  truth. 

How  arguments  should  be  arranged  in  refutation 
is  a  vexed  question.  It  may  be  well  to  state  reason? 
in  favor  of  the  arrangement  of  arguments  that  has 
been  indicated.  It  is  evident  that  analytical  proof 
should  come  before  signs,  etc.,  as  it  clears  the  ground 


RHETORICAL  DEVELOPMENT       245 

for  the  edifice  you  purpose  to  erect.  It  leads  to  the 
explanation  of  terms,  defines  the  status  qncstionis, 
and  the  point  at  issue.  It  thus  greatly  faciHtates 
discussion.  So  far  as  logic  is  concerned,  this  proof 
might  in  many  cases  be  sufficient;  but  it  is  not  so 
rhetorically.  In  view  of  diversity  of  character,  prej- 
udices and  strong  feelings  in  an  audience,  a  variety 
of  proof  is  required.  A  priori  proof  raises  a  pre- 
sumption in  favor  of  the  proposition  in  hand.  The 
arguments  for  signs  strengthen  that  presumption 
by  showing  that  the  thing  that  was  likely  to  occur 
did  occur,  and  the  arguments  from  example 
strengthen  it  still  further  by  evidences  of  similar 
occurrences.  Were  a  priori  arguments  placed  last 
they  might  be  supposed  to  be  explanatory  of  a  fact 
already  proved,  but  not  proof  of  it.  It  is  most  im- 
portant to  distinguish  an  example  for  explanation 
from  an  example  for  proof.  The  former  may  be 
an  invented  example;  in  the  latter  an  attribute  of 
causation  must  be  recognized.  No  one  should  allow 
objections  to  stand  together  for  mutual  support ; 
nor  is  one  bound  in  debate  to  take  up  objections  in 
the  order  in  which  an  opponent  places  them  unless 
it  is  in  his  interest  to  do  so. 

It  may  be  asked,  why  is  so  much  skill  needed  in 
preaching  the  Gospel?  Preaching  dealing  with  er- 
ror is  often  what  is  called  apologetic.  It  is  well 
known  that  an  unskillful  advocate  damages  a  cause. 
II  Cor.  X  :4.  While  it  is  not  wise  to  give  an  apolo- 
getic tone  to  preaching,  yet  it  is  often  proper  when 
setting  forth  divine  truth  to  refute  error  opposed  tc 


246         SYSTEMATIC    HOMILETICS 

it.  Mr.  Romaine,  an  eminently  godly  minister  of 
the  Church  of  England,  made  it  a  point,  it  is  said, 
to  preach  the  Gospel  and  not  to  refute  error  op- 
posed to  it.  There  was  peace  in  his  day  but  after 
his  death  his  congregation  was  found  to  be  a  hot- 
bed of  doctrinal  error.  Then  we  have  to  contend 
with  the  sinful  heart  which  is  deceitful  above  all 
things.  Skill  is  needed  to  produce  conviction  in 
an  adversary.  As  we  are  told  that  the  sword  of  th^ 
Spirit  is  the  Word  of  God,  we  should  seek  to  ac- 
quire skill  in  the  use  of  this  weapon,  if  we  are  to  be 
good  soldiers  of  Jesus  Christ.  It  is  the  only  aggres- 
sive weapon  provided  for  us. 

Movement  must  not  be  spasmodic,  but  continued 
or  sustained  through  the  whole  sermon.  It  is  not 
enough  to  produce  sudden  gleams  of  light,  like 
flashes  of  lightning,  to  be  succeeded  by  deeper  dark- 
ness. The  light  should  resemble  that  of  the  dawn, 
growing  steadily  brighter  unto  the  perfect  day.  To 
be  able  to  impart  this  movement  is  a  far  higher  at- 
tainment than  to  excite  spasmodic  feeling.  To  se- 
cure continued  movement  the  following  things  are 
necessary : 

I.  Positive — (a)  The  heads  must  be  formed  on 
one  principle.  That  which  unites  them  is  the  princi- 
ple that  pervales  all  the  parts.  This  will  secure 
harmony  and  continuity  of  feeling  and  prevent  dis- 
cord by  which  affections  are  brought  into  conflict 
and  destroyed.  Many  seek  to  produce  movement  by 
mere  excitation,  by  exciting  even  conflicting  feel- 
ings.   This  is  the  destruction  of  all  proper  feeling, 


RHETORICAL  DEVELOPMENT       247 

(b)  Truths  should  be  grouped  in  families.  They 
should  not,  no  matter  how  good  they  are,  be  permit- 
ted to  stray  through  the  sermon.  This  tends  to 
make  a  discourse  dry,  as  it  disconnects  its  parts. 
Good  things,  presented  thus,  offend  taste.  All  that 
belongs  to  one  head  should  be  methodically  ar- 
ranged under  it.  In  doing  this,  the  laws  of  co-ordi- 
nation and  subordination  must  be  scrupulously  ob- 
served. Thus  the  discussion  of  every  successive 
head  brings  a  decided  gain  of  interest  and  power. 

(c)  Great  care  and  skill  must  be  used  in  making 
the  transition  from  the  discussion  of  one  head  to  that 
of  another.  Oratorical  genius  is  often  conspicuous 
here.  M.  Coquerel,  a  distinguished  French  preacher., 
declares  that  skill  in  making  the  junctures  referred 
to  is  the  most  conscious  evidence  of  a  true  orator. 
If  this  cannot  be  done  it  is  needless  to  make  the  de- 
fect conspicuous.  A  happily  chosen  word  or  phrase 
is  often  sufficient,  or  even  a  fragment  of  text.  But 
if  one  cannot  make  this  juncture,  he  should  not 
make  the  defect  prominent  by  emphatically  announc- 
ing the  number  of  the  head.  The  design  of  this  is 
not  to  permit  the  loss  of  interest  or  power  when 
passing  from  one  part  to  another.  If  this  is  done  in 
discussing  the  successive  heads,  the  accumulated  in- 
terest and  power  in  the  whole  sermon  will  be  avail- 
able for  persuasion.  To  neglect  to  do  this  would 
be  as  foolish  as  to  cut  in  two  an  electric  wire,  and 
insert  between  the  parts  a  non-conducting  medium. 

2.  Negative.  But  even  when  the  plan  of  the 
sermon  is  correct  things  sometimes  creep  in  that 


248         SYSTEMATIC   HOMILETICS 

arrest  movement,  or,  at  least,  impair  its  continuity, 
or  cause  it  to  proceed  per  salt  urn.  These  things 
may  not  be  noticed  by  the  speaker,  although  they 
diminish  the  interest  and  power  of  the  sermon. 
There  are  various  things  that  arrest  movement. 

(a)  The  minute  subdivision  of  heads.  Examples 
of  this  are  found  in  great  abundance  in  the  sermons 
of  the  Puritan  divines.  Prof.  McCulloch  found 
seventy-two  subdivisions,  in  one  sermon,  under  one 
head.  No  rhetorical  skill  could  secure  continuous 
movement  in  such  a  case.  Many  of  these  men  seem 
to  have  written  down  their  thoughts  as  they  oc- 
curred, without  any  efifort  to  arrange  and  unite 
them.  The  fault  in  this  case  is  due  to  the  want  of 
severe  and  protracted  study  and  meditation.  If 
there  were  earnest  and  concentrated  thought  it 
would  produce  heat  enough  to  melt  these  brittle 
and  unconnected  ideas,  and  thus  to  unite  them. 
Hence,  when  you  hear  a  truly  able  speaker  you 
are  apt  to  wonder  at  the  magnitude  of  his  ideas. 
He  takes  a  firm  grasp  of  his  subject.  Thus  the 
main  ideas  alone  are  distinguished.  In  this  case 
very  few  junctures  are  needed,  because  there  are 
very  few  parts.  Besides,  these  comprehensive  ideas 
are  closely  united  to  one  another.  When  reading 
the  writings  of  Luther  and  Calvin  one  is  astonished 
at  their  massive  ideas,  that  are  like  great  boulders 
fit  to  be  handled  only  by  giants. 

When  the  subdivisions  are  very  numerous 
preachers  often  seem  to  think  it  necessary  to  num- 
ber them.     They  do  this  in  order  to  unite  them. 


RHETORICAL  DEVELOPMENT        249 

when,  in  point  of  fact,  it  separates  them.  Numbers 
are  so  arrestive  that  they  should  not  be  used  in  quot- 
ing passages  of  Scripture,  unless  it  is  absolutely 
necessary.  It  is  only  when  texts  of  vital  importance 
are  cited  that  chapter  and  verse  should  be  stated. 
You  may  assume,  in  all  other  cases,  that  your  hear- 
ers recognize  the  quotation,  or  at  least  trust  your 
honesty  in  presenting  it.  But  if  you  are  pleased  to 
indicate  chapter  and  verse,  by  all  means  designate 
them  by  ordinal,  not  cardinal,  numbers.  Do  not 
say  Matthew  I  7,  but  Matthew  first,  seventh.  It 
should  be  well  understood  that  numbers  are  always 
arrestive  and  chilling.  There  are  certain  cumulative 
adverbs  which  serve  the  preacher's  purpose  much 
better. 

(b)  Unnecessary  digressions.  A  short  digres- 
sion, if  an  increase  of  power  or  interest  is  to  be 
gained  by  it,  is  admissible.  But  if  it  is  to  guard 
against  possible  mistakes,  or  to  gather  flowers  that 
do  not  lie  in  your  way,  or  to  gratify  an  unrhetorical 
propensity,  it  reveals  the  want  of  a  high  moral  pur- 
pose. Many  digress  to  prevent  the  possibility  of 
mistake.  They  guard  and  qualify  their  statements 
and  even  correct  their  language.  This  is  un- 
rhetorical and  intolerable.  I  would  prefer  slight 
mistakes  to  this.  Lord  Brougham,  referring  to  an 
eminent  lawyer,  said :  "He  would  not  go  one  inch 
out  of  his  way  to  pluck  the  most  beautiful  flower ; 
and  he  never  used  one  idea  as  a  peg  to  hang  drapery 
on."    When  an  orator  digresses  frequently  it  reveals 


250        SYSTEMATIC   HOMILETICS 

the  want  of  a  high  moral  purpose,  which  must  have 
a  chilling  effect  on  an  audience. 

(c)  One-sided  development  of  discourse  by 
which  one  head  is  amplified  out  of  due  proportion. 
In  this  way  the  balance  of  the  discourse  is  destroyed. 
A  man  stumbles  on  what  he  calls  a  fruitful  idea 
and  runs  it  into  the  ground.  It  may  be  a  mere  com- 
monplace and  may  occur  in  every  sermon.  Now,  if 
the  plan  of  the  discourse  is  correct  at  first  this  must 
ruin  it.  There  is  no  apology  for  this.  A  person 
should  be  able,  before  he  writes  a  word,  to  see  all 
the  leading  ideas  in  his  discourse,  and  the  due  pro- 
portion that  should  exist  among  them.  A  man  who 
has  not  this  foresight  must  be  rhetorically  blind. 
Care  must  be  taken  to  avoid  this;  it  can  be  cor- 
rected only  by  reconstructing  the  sermon.  It  can 
be  prevented  by  keeping  in  view,  from  the  com- 
mencement, the  proper  proportion  in  which  the 
various  parts  of  the  discourse  should  be  discussed 
or  analyzed. 

(d)  Repetition.  A  thing  is  stated  imperfectly 
and  then  corrected,  or  figuratively,  and  then  in  plain 
language,  or  the  point  of  a  figure  is  indicated,  or 
an  illustration  is  given  which  itself  requires  to  be 
explained,  thus  leaving  nothing  to  the  intelligence 
or  the  imagination  of  the  hearers.  All  these  arrest 
progress  and  weary  or  offend  hearers.  A  discourse 
can  no  more  move  in  this  way  than  a  man  can  pro- 
ceed on  a  journey  while  he  walks  around  in  a  circle. 

(e)  Description.  This  presents  its  objects  in 
the  relation  of  space,  i.  e.,  simply  as  substance  hav- 


RHETORICAL  DEVELOPMENT       251 

ing  quality,  or  pictured  in  the  imagination  as  such. 
Its  subject  is  not  a  logical  product  of  thought,  i.  e., 
it  is  neither  an  abstract  nor  a  concept.  It  belongs 
properly  to  poetry  or  to  natural  science,  not  to 
oratory.  The  speaker  must  be  content  to  present  his 
illustrations  in  profile,  not  in  statuesque  form.  As 
Robert  Hall  says,  "The  rapid  flashing  metaphor  is 
his  figure." 

Description  can  have  no  movement.  The  orator 
must  not  present  objects  as  a  painter  or  sculptor 
or  poet  presents  them.  If  he  must  describe,  let  him 
throw  his  description  into  the  form  of  narrative. 
Even  when  parables  or  narratives  in  Holy  Writ  are 
referred  to  they  should  be  merely  recalled  or  sug- 
gested by  a  word,  or  phrase,  but  never  repeated. 
What  an  advantage  it  is  to  the  preacher  to  have  nar- 
ratives, illustrations  and  parables  in  the  Bible  with 
which  his  hearers  are  supposed  to  be  familiar !  He 
can  suggest  a  whole  parable  by  a  few  words.  No 
other  orator  has  such  a  source  of  interest  or  power. 
Yet  people  use  the  phrase,  "dull  as  a  sermon." 
Leave  description  to  poets  and  sensational  preach- 
ers who  address  the  imagination,  not  the  conscience. 

(f)  Wit.  "It  is  the  destruction  of  affection;  it 
is  the  bent  of  a  mind  which,  instead  of  being  carried 
away  with  the  holy  and  the  great,  makes  it  an  object 
of  scrutiny,  and  entertains  itself  with  apparent 
contradictions  and  contrasts  which  are  contained 
in  it."  (Theremin.)  It  effectually  stops  the  current 
of  affection,  so  that  after  it  has  been  used,  excita- 
tion has  to  be  begun  anew,  if  indeed  it  can  be  re- 


252         SYSTEMATIC   HOMILETICS 

sumed  at  all.  Cicero  used  it  freely  as  a  defense 
against  a  passion  awakened  by  an  opponent.  But 
the  confusion  of  an  opponent  is  purchased  too  dear 
by  the  annihilation  of  all  feeling  in  an  audience. 

Wit  never  can  be  continuous,  even  though  it  is 
common  to  speak  of  flashes  of  it,  using  lightning 
as  an  illustration.  After  a  person  has  perpetrated 
a  jest  he  will  find  it  impossible  to  speak  with  seri- 
ousness and  affection.  We  must  not  jest  from  the 
pulpit.  We  are  ambassadors  of  Christ.  We  should 
feel  the  tremendous  responsibility  resting  upon  us, 
if  we  are  indeed  called  by  Christ  and  put  into  the 
ministry.  It  should  never  be  forgotten  that  an 
orator  must  be  a  serious  man,  an  earnest  man, 
never  prostituting  his  noble  powers  or  gifts  to  the 
amusement  of  the  careless  and  frivolous.  He  should 
realize  his  responsibility  for  the  right  use  of  the 
talents  entrusted  to  him.  A  lady  asked  me  some 
time  ago  whether  young  ministers  could  be  taught 
to  be  serious  and  reverential  in  the  pulpit.  She 
traced  irreverence  to  vulgarity.  I  suspected,  al- 
though I  did  not  say  so,  that  it  might  be  traced  to 
something  deeper. 

(g)  Excessive  reasoning,  being  mainly  ad- 
dressed to  the  understanding,  is  unfavorable  to  the 
growth  of  affection.  Sufficient  proof  must  be 
adduced,  but  no  more.  An  orator  must  not  reason 
to  please  his  own  taste  or  to  reveal  his  power. 

The  nature  and  vital  importance  of  movement 
can  be  easily  seen.  If  you  have  a  powerful  religious 
truth  or  principle   for   your  subject,  and  if  it  be 


RHETORICAL  DEVELOP.AIENT       253 

adequately  explained  and  proved,  and  if  it  be  ap- 
plied to  the  whole  mind  by  proper  arrangement  of 
parts  and  movement,  it  must  tend  to  awaken  an 
increasing  interest  and  to  lead  hearers  to  meditate 
on  it,  and  it  must  excite  much  affection,  and  thus 
influence  the  will  and  mold  the  disposition.  Move- 
ment is  thus  indispensable  to  persuasion.  It  is  also 
most  natural;  hence  effective  speakers  who  know 
nothing  of  its  nature,  its  methods  or  utility,  aim  at 
it,  guided  by  an  inward  impulse  or  instinct.  There 
was  eloquence  before  rhetoric,  as  there  was  speech 
before  grammar. 

We  have  spent  a  good  deal  of  time  on  move- 
ment. But  although  it  was  not  mentioned  earlier, 
yet  this  must  not  convey  the  idea  that  it  is  needed 
only  towards  the  end  of  the  discourse.  In  point 
of  fact,  a  discourse  must  move  from  beginning  to 
end.  It  must  not  stand  still  for  a  moment.  If  the 
discourse  loses  movement,  you  may  be  sure  that 
you  have  lost  sight  of  your  audience  or  your  subject, 
or  that  the  subject  is  not  fitted  to  interest  and  con- 
vince. It  is  mainly  by  movement  that  we  can  so 
interest  our  hearers  as  to  induce  them  to  think  the 
subject  with  us.  It  is  only  thus  that  it  can  be 
lodged  in  the  mind  and  united  firmly  with  its  prin- 
ciples of  action.  Hence  it  is  easy  to  see  the  need  of 
order  so  clear  that  it  shall  not  put  too  great  a  strain 
on  reasoning  powers  that  are  not  cultivated  by  edu- 
cation. If  even  one  momentary  good  impression 
can  do  much  good,  who  can  estimate  the  importance 
of  inducing  people  with   sustained  and   increasing 


254         SYSTEMATIC    HOMILETICS 

interest  to  attend  seriously  to  saving  truth  for  a 
considerable  time?  If  a  discourse  lacks  this  quality 
no  amount  of  elocutionary  study  or  skill  will  enable 
a  person  to  deliver  it  properly.  Indeed,  many  get 
up  a  kind  of  physical  or  nervous  excitement  to  com- 
pensate for  the  want  of  movement.  But  after  all 
their  misdirected  efforts  the  discourse  will  move 
heavily  as  did  the  chariots  of  the  Egyptians  when 
their  wheels  were  taken  off. 

It  may  be  thought  that  too  much  importance  has 
been  attached  to  movement.  Even  if  it  were  so,  it 
should  be  noticed  that  the  very  things  that  were 
shown  to  prevent  movement  are  grave  rhetorical 
faults  fitted  to  render  discourse  less  interesting  and 
impressive  than  it  would  otherwise  be.  One  or  two 
of  these  arrestives  would  be  sufficiently  potent  to 
ruin  a  discourse,  even  should  its  subject  matter  be 
excellent.  Some  of  these  faults  are  fitted  not  only 
to  injure  one  or  two  sermons,  but  all  the  sermons 
preached  in  several  years,  until  the  obstruction  hap- 
pens to  be  discovered.  Besides,  these  faults  are  of 
such  a  nature  that  any  one  is  quite  competent  to 
correct  them  for  himself.  I  do  not  say  that  the 
correction  of  them  will  make  him  an  eloquent 
preacher,  because  true  eloquence  depends  on  special 
gifts  diligently  cultivated  and  also  the  peculiar  re- 
sources of  the  preacher.  But  although  there  is  no 
need  to  aspire  to  eloquence,  much  less  to  popularity, 
yet  we  should  all  strive  by  divine  grace  to  be  edify- 
ing, impressive  and  acceptable  ministers  of  Christ. 


RHETORICAL  DEVELOPMENT 
ADAPTATION 


869 


CHAPTER  XI 
RHETORICAL  DEVELOPMENT 

II.    Adaptation 

A.  The  relation  of  adaptation  to  other  parts  of 
discourse  should  be  understood.  Division  and  Anal- 
ysis bring  out  clearly  and  systematically  the  per- 
suasive truths  in  the  subject  and  present  them  to  the 
understanding.  The  understanding  alone  is  ad- 
dressed, yet  the  persuasive  truth  cannot  fail  to  pro- 
duce some  impression.  When  the  truth  or  subject 
has  movement — i.  e.  Subjective,  from  understand- 
ing to  emotion,  and  from  emotion  to  volition ;  and 
Objective,  from  weaker  to  stronger  proof  or  state- 
ment, the  impression  is  greatly  increased.  Further, 
when  the  truths  are  brought  close  to  individuals  in 
all  their  pecuharities  of  character,  states  of  mind  at 
the  time,  and  environments,  the  impression  is  as 
great  as  the  speaker  is  competent  to  make  it.  This 
last  is  what  I  call  Adaptation.  It  is  not  something 
to  be  aimed  at  near  the  end  of  the  sermon.  It  must 
be  kept  steadfastly  in  view  from  the  beginning. 
Even  in  choosing  a  text  and  inventing  a  subject 
one  must  aim  at  adaptation  to  his  hearers  whom  he 
desires  to  persuade. 

I.  Adaptation  to  ivhat  is  in  your  hearers'  minds 
constitutionally. 

267 


258        SYSTEMATIC   HOMILETICS 

It  is  necessary  to  know  this  that  the  idea  or  theme 
of  the  discourse  may  be  directed  and  attached.  We 
can  influence  them  only  by  attaching  the  theme 
of  our  discourse  to  some  active  principles  in  their 
minds.  If  we  cannot  do  this,  persuasion,  is  out  of 
the  question.  No  matter  how  powerful  may  be  the 
truths  presented,  they  will  not  influence  hearers  un- 
less they  are  assimilated  with  and  attached  to  some- 
thing in  their  minds — some  active  principle. 

Aristotle  plainly  refers  to  this  when  he  shows 
that  there  are  three  kinds  of  oratory, — the  Judicial, 
the  Deliberative  and  the  Laudatory,  or  the  Pane- 
gyric, i.  e.  the  laudatory  or  epideictic,  what  Cicero 
calls  the  demonstrative,  i.  e.  for  display.  He  be- 
lieved that  people  have  ideas  of  justice,  of  the  wel- 
fare of  the  state  and  of  civil  merit  or  honor.  A 
person  must  have  these  ideas  to  qualify  him  for 
being  a  member  of  civil  society  at  all.  Persons  who 
have  no  apprehension  of  justice  could  not  have 
courts  in  which  it  is  administered.  People  who  have 
no  interest  in  the  public  good  could  not  have  delib- 
erative assemblies  or  senates. 

Theremin  very  skilfully  rises  two  degrees  above 
these.  He  says  as  a  man  has  a  moral  nature,  he 
must  have  moral  ideas  corresponding  to  this  three- 
fold division.  In  fact,  this  is  implied  in  Aristotle's 
statement — ideas  of  duty,  virtue  and  happiness. 
But  as  man  is  also  a  religious  creature,  he  must 
also  have  corresponding  religious  ideas;  of  obedi- 
ence to  the  will  of  God,  of  acquiring  holiness  and 
thus  becoming  like  God  and  of  blessedness  in  the 


RHETORICAL  DEVELOPMENT       259 

enjoyment  of  the  divine  favor.  These  are  general 
and  fundamental  principles  of  action,  with  one  ov 
more  of  these  the  preacher  is  entitled  to  connect  the 
specific  idea  of  his  sermon,  and  thus  to  move  him 
from  within.  This  is  different  from,  and  indeed 
directly  opposed  to,  influencing  them  from  without 
by  operating  on  their  desires  and  fears  through 
their  sense  of  imagination.  For  the  statement  of 
these  moral  and  religious  ideas  based  on  Aristotle  I 
am  indebted  to  Theremin. 

It  is  a  great  matter  to  know  what  there  is  in  man 
to  which  moral  and  religious  truth  may  be  at- 
tached— what  is  fitted  to  respond  to  such  truth. 
This  is  quite  different  from  presenting  a  duty  and 
then  alarming  a  man  to  induce  him  to  discharge  it. 
There  is  no  moral  excellence  in  this.  A  man's  moral 
and  religious  nature  is  not  respected.  It  is  not  thus 
God  addresses  us  in  His  Word. 

Adaptation  characterized  the  Lord's  discourses, 
It  was  foretold  that  He  should  know  how  to  "Speak 
a  word  in  season  to  him  that  is  weary."  This  was 
due  to  the  fact  that  he  knew  what  was  in  man,  that 
His  knowledge  of  psychology  was  such  as  could  be- 
long only  to  the  Creator,  to  Him  who  formed  the 
human  mind.  In  conversing  with  a  Samaritan  wo- 
man or  with  a  Jewish  rabbi,  or  with  a  rich  young 
man,  or  with  a  chief  ruler,  or  with  a  soldier,  He 
accurately  adapted  His  words  to  the  various  indi- 
viduals addressed.  So  perfect  was  the  adaptation 
that  His  words  revealed  the  true  character  more 
correctly  than  their  own  statements  or  questions. 


26o         SYSTEMATIC    HOMILETICS 

His  words  were  never  in  vain ;  they  always  provoked 
a  response.  He  infallibly  touched  the  springs  of 
conviction  or  action,  no  matter  how  latent  they 
were.  Adaptation  was  remarkably  illustrated  in  all 
His  teachings.  Surely  His  ambassadors  ought  to 
seek  to  imitate  Him  in  this.  It  is  a  rhetorical  qual- 
ity referred  to  by  the  Ancients.  I  think  it  was 
Pindar  -who,  when  referring  to  a  great  orator,  said. 
"His  words  always  left  a  sting  behind  them." 

"Ideas,"  according  to  Theremin,  "denote  produc- 
tive thought  which  impel  to  production  and  action ; 
and  they  are  germs  of  what  is  to  be  produced,  as 
well  as  the  rule  by  which  it  is  to  be  constructed." 
These  moral  and  religious  principles  of  action  may 
be  presumed  to  exist  in  man's  nature,  which,  al- 
though morally  ruined,  is  not  destroyed.  HowevcK 
latent  and  feeble  they  may  be,  they  must  be  ad- 
dressed, and  this  will  enliven  and  strengthen  them. 
It  is  clear  that  if  man's  ruin  is  a  moral  ruin  and  if 
the  Gospel  is  a  moral  remedy,  the  feelings  which  we 
should  seek  to  excite — and  which  alone  are  of  any 
real  use — are  moral  feelings  produced  by  truth  in 
the  mind. 

Theremin  classes  moral  feelings  or  affections  un- 
der the  categories  already  named.  I  condense  his 
statement,  (a)  Under  the  head  of  duty,  or  obliga- 
tion to  do  the  will  of  God  are  placed  zeal  for  spir- 
itual good,  which  degenerates  when  it  seeks  out- 
ward good ;  shame  and  repentance  when  a  person 
has  done  wrong  or  neglected  duty;  and  anger  to- 
wards bad   action,   which   degenerates   when   it  is 


RHETORICAL  DEVELOPMENT       261 

directed  towards  a  person,  (b)  Under  the  head  of 
virtue  or  holiness  are  placed  love  which  has  God  for 
its  highest  object,  and  the  good  so  far  as  they  are 
like  God ;  friendship  which  is  produced  by  particular 
moral  qualities  and  desires  fellowship  with  those 
who  possess  them;  emulation,  which  has  for  its  ob- 
ject excellence  in  another  higher  than  we  possess ; 
and  admiration  which  regards  that  excellence  as 
almost  beyond  reach,  (c)  Under  the  head  of  hap- 
piness or  blessedness  in  the  enjoyment  of  God's 
favor  there  are  longing  for  the  highest  good ;  hope 
to  obtain  it ;  gratitude  to  Him  who  has  rendered  aid 
in  obtaining  it;  pity  for  those  who  do  not  strive 
after  it,  or  in  a  false  way;  fear  of  all  that  would 
deprive  us  of  it;  and  abhorrence  of  evil  within  our- 
selves as  the  worst  enemy  to  our  happiness.  Thus 
there  are  fourteen  pure  moral  or  religious  affections 
available  for  persuasion.  They  are  the  highest  and 
strongest  in  our  nature,  and  they  can  be  excited  by 
moral  and  religious  ideas  presented  to  the  under- 
standing. Among  them  you  will  not  find  any  sel- 
fish, aesthetic  or  mercenary  feeling.  These  are  all 
pure  affections.  They  differ  from  passions  mainly 
in  three  things :  they  are  voluntary ;  they  are  ex- 
cited by  moral  truth,  and  are  thus  amenable  to  rea- 
son ;  and  they  are,  or  may  be,  permanent. 

A  similar  distinction  between  passion  and  affec- 
tion is  made  by  President  Edwards.  He  says :  "Af- 
fection is  a  word  that  seems  to  be  something  more 
than  passion,  being  used  for  all  vigorous  or  lively 
actings  of  the  will ;  but  passion  is  used  for  those 


262  SYSTEMATIC   HOMILETICS 

that  are  more  sudden  and  whose  effect  on  the  animal 
spirits  are  more  violent,  the  mind  being  overpowered 
and  less  in  its  own  command."  He  also  classifies 
affections :  "From  a  vigorous,  affection  and  fer- 
vent love  to  God  will  necessarily  arise  other  relig- 
ious affections;  hence  will  arise  hatred  and  fear  of 
sin,  dread  of  God's  displeasure,  gratitude  to  God 
for  his  goodness,  complacence  and  joy  in  God  when 
He  is  sensibly  present,  grief  when  He  is  absent, 
joyful  hope  when  a  future  enjoyment  of  God  is  ex- 
pected, and  fervent  zeal  for  the  divine  glory.  In 
like  manner  from  fervent  love  to  men  will  arise  all 
the  virtuous  affections  towards  them." 

No  man,  at  least  in  modern  times,  ever  bestowed 
more  lal)or  and  nicer  discrimination  among  the  af- 
fections than  he.  In  this  his  great  strength  lay 
and  his  power  to  deal  with  the  conscience.  His 
work  on  the  religious  affections  will  never  lose  its 
value  to  the  studious  and  conscientious  minister  who 
has  the  care  of  souls.  He  distinguishes  passions 
from  affections.  He  mentions  only  religious  affec- 
tions. Love  to  God,  he  says,  produces  hatred  and 
fear  of  sin ;  he  does  not  say  hatred  and  fear  of  suf- 
fering or  punishment.  This  last  characterizes  all 
mankind,  and  indeed  all  sentient  creatures;  and  it 
cannot  be  said  to  flow  from  love  to  God.  He  speaks 
of  dread  of  God's  displeasure ;  he  does  not  say  dread 
of  future  misery.  All  these  are  powerful  religious 
affections.  They  give  strength,  stability  and  eleva- 
tion to  Christian  character. 

Without  a  knowledge  of  the  nature  of  religious 
affection,  a  preacher  or  spiritual  adviser  must  work 


RHETORICAX.  DEVELOPMENT        263 

in  the  dark.  He  may  have  some  conventional  or  em- 
pirical rules  but  he  has  not  the  spiritual  discernment 
that  should  be  possessed  by  an  educated  minister. 
He  cannot  tell  what  kind  of  excitation  his  preach- 
ing will  produce,  or  whether  his  spiritual  advice  will 
do  good  or  harm.  This  is  surely  culpable  uncer- 
tainty in  an  educated  minister.  For  example,  pre- 
sent vividly  a  future  state  of  misery  as  one  of  ex- 
cruciating pain  and  physical  torment,  and  you  may 
excite  the  passion  of  fear  to  such  an  extent  as  to 
produce  nervous  prostration,  despair,  or  insanity. 
Explain  the  same  state  as  one  in  which  the  soul  is 
crushed  with  a  load  of  guilt,  retains  its  sinfulness^ 
and  is  excluded  from  the  favor  of  God,  and  you  will 
excite  the  afifection  of  fear  which  is  moral,  volun- 
tary, and  amenable  to  reason,  and  thus  prepares  the 
soul  for  the  reception  of  the  moral  remedy  which 
has  been  provided.  These  feelings  differ  not  in  de- 
gree but  in  kind.  Hatred  of  physical  suffering  can 
never  be  so  intensified  as  to  become  hatred  of  sin. 
which  is  an  element  of  holiness. 

It  may  be  asked,  why  not  excite  both  passion  and 
religious  affection?  They  are  different  in  their  na- 
ture and  are  excited  by  different  processes.  Were 
religious  affection  a  high  degree  of  passion,  one 
might  begin  with  the  passion  and  end  with  the  af- 
fection ;  but  this  is  impossible.  Fear  of  suffering 
can  never  become  so  intensified  as  to  become  fear  of 
sin.  The  one  is  not  of  a  moral  nature,  while  the 
other  is  an  element  of  true  holiness.  To  make  even 
a  good  moral  man  a  true  Christian  he  must  be  re- 


264         SYSTEMATIC    HOxMILETICS 

generated.  The  Heaven  prepared  for  God's  people 
is  not  merely  a  happy  place ;  but  it  is  a  holy  place 
in  which  "the  pious  will  be  made  perfectly  blessed 
in  the  full  enjoying  of  God  to  all  eternity." 

You  will,  however,  have  much  to  do  with  pas- 
sion, although  you  never  purposely  excite  it;  and 
you  will  have  to  do  with  feelings  that  oppose  you, 
and  which  you  should  know  how  to  make  subservi- 
ent to  your  purpose,  or  how  to  destroy.  The  Gospel 
often  incidentally  produces  passion  instead  of  affec- 
tion on  account  of  the  sad  moral  state  of  the  sinful 
mind.  Thus  you  may  even  find  passion  blazing 
away  before  you  begin  to  speak.  Do  not  come  into 
collision  with  it  as  this  will  only  intensify  it.  Do 
not  destroy  it.  lest  the  subject  of  it  sink  into  spir- 
itual insensibility.  Do  not  tell  the  man  prostrated 
with  the  passion  of  fear,  that  his  fears  are  ground- 
less, that  the  consequences  of  sin  are  not  dreadful, 
and  that  God  is  merciful.  But  stimulate  his  con- 
science by  showing  him  that  it  is  sin  that  makes 
him  miserable ;  and  that  God  acts  in  conformity  with 
His  infinitely  holy  nature  in  punishing  sin ;  and, 
further,  that  God  has  provided  an  atonement  for 
sin,  and  also  the  means  of  sanctifying  the  soul. 
Thus,  the  distracting  passion  may  be  converted  into 
a  religious  afifection  and  the  soul  converted  to  God. 

To  convert  a  passion  into  a  religious  affection, 
you  must  strive  to  awaken  the  affection  that  corre- 
sponds to  the  passion  by  proceeding  precisely  as 
you  would  do  if  there  were  no  passions  present  at 
all,  i.  e.  by  applying  moral  or  religious  truth  to  the 
mind.    In  Luke  XII  our  Lord's  address  shows  how 


RHETORICAL  DEVELOPMENT        265 

the  fear  of  man,  that  produces  hypocrisy,  can  be  sup- 
pressed by  exciting  the  fear  of  God.  As  if  he  had 
said,  "if  you  fear  man  on  account  of  the  suffering 
he  can  inflict  on  you,  much  more  should  you  fear 
God,  who  is  able  to  inflict  much  greater  suffering." 
So  far  there  is  merely  the  change  of  the  object  of 
fear.  But  the  nature  of  the  fear  is  still  the  same. 
Then  he  changes  the  very  nature  of  the  fear  by  rep- 
resenting God  as  caring  for  the  very  humblest  of 
His  creatures,  and  much  more  for  man,  the  noblest 
of  His  creatures  on  earth,  and  especially  for  His 
apostles,  who  need  to  labor  and  suffer  for  His  sake. 
Thus  He  absolves  fear. 

We  have  not  words  to  distinguish  the  different 
meanings  of  fear ;  but  an  effective  speaker,  much 
more  a  preacher,  should  in  every  case  understand 
the  sense  in  which  he  uses  the  word.  The  fear  of 
the  Lord  is  used  in  Scripture  to  denote  the  feelings 
of  wicked  men  towards  Himself,  and  also  of  devils. 
It  is  also  used  as  a  class-work  to  denote  all  proper 
religious  affection.  It  is  called  the  beginning  of 
wisdom.  It  characterizes  His  saints.  "The  eye  of 
the  Lord  is  upon  them  that  fear  Him,  upon  them 
that  hope  in  His  mercy." 

The  Lord  shows  how  anxiety  in  reference  to 
worldly  things  may  be  suppressed  by  trusting  in 
God  and  setting  one's  affections  on  spiritual  and 
heavenly  things.  Thus  covetousness  may  be  trans- 
formed into  seeking  one's  chief  good  and  laying  up 
treasure  in  Heaven.  There  is  a  great  blank  to  be 
filled.  A  man  must  have  something  to  seek  and 
love  supremely.     So  Christ  takes  away  worthless 


266         SYSTEMATIC    HOMILETICS 

and  perishing  things  and  gives  the  true  riches.  See 
Matthew  VI.  This  is  much  more  effectual  than 
showing  that  riches  make  to  themselves  wings,  etc. 

General  illustrations  :  To  produce  repentance  it  is 
necessary  to  enliven  the  idea  of  duty  by  setting  forth 
God's  claims  and  the  extent  and  spirituality  of  His 
law;  and  by  showing  how  His  favor  is  to  be  ob- 
tained, thus  connecting  your  subject  with  the  first 
and  third  classes  of  religious  ideas  referred  to,  thus 
producing  "a  true  sense  of  sin  and  an  apprehension 
of  the  mercy  of  God  in  Christ."  To  encourage 
Christians  to  maintain  a  conflict  with  sin,  enliven 
the  idea  of  holiness  by  showing  its  excellence,  and 
by  proving  that  by  divine  grace  it  was  obtainable. 
To  stimulate  Christians  to  send  the  Gospel  to  the 
heathen,  enliven  the  sense  of  duty  and  allegiance  to 
Christ  and,  to  excite  compassion  towards  the 
heathen  set  forth  the  privileges,  joys  and  hopes  of 
true  Christians.  This  is  much  more  effectual  than 
describing  the  degradation  and  misery  of  the 
heathen.  Be  careful,  when  necessary,  to  convince 
your  hearers  of  the  possibility  of  performing  the 
duties  which  you  inculcate,  or  of  attaining  the  bless- 
ings which  you  present.  Motives  are  powerless 
when  the  idea  of  impossibility  is  present  in  the  mind. 
Let  that  be  removed,  and  the  full  force  of  the  mo- 
tives will  be  felt,  and  the  affections  will  awaken  and 
exert  their  power. 

There  is  no  use  in  exciting  feelings  of  a  purely 
aesthetic  nature.  Feelings  entirely  destitute  of  re- 
ligion may  thus  be  awakened.  Thus  a  description 
of  the  Lord's  agony  and  death  on  the  Cross  will  pro- 


RHETORICAL  DEVELOPMENT       267 

duce  feelings  similar  to  those  excited  by  the  descrip- 
tion of  any  great  suffering.  The  power  to  convert 
the  soul  does  not  lie  in  the  excruciating  pain  and 
agony  of  Christ  on  the  Cross,  but  on  their  moral  na- 
ture as  the  punishment  of  our  sins,  and  as  the  means 
of  satisfying  divine  justice;  and  in  their  revealing 
the  wonderful  love  of  God,  and  the  tender  compas- 
sion of  the  Saviour. 

Many  professed  Christians  trust  to  such  feelings 
entirely,  they  constitute  the  main  part  of  their  re- 
ligious experience.  Hence,  they  must  be  excited. 
Men  who  can  excite  them  are  sought  after.  Special 
meetings  are  often  held  to  produce  such  excite- 
ment. There  is  in  many  a  kind  of  morbid  luxury  in 
feelings  which  greatly  excite,  but  do  not  stimulate 
the  conscience  and  lead  to  a  decided  and  perma- 
nent change  of  life.  Hence  you  will  find  persons 
after  such  excitement,  retiring  to  enjoy  or  amuse 
themselves  in  a  frivolous  manner.  This  is  also  true 
of  some  preachers.  This  would  be  impossible  were 
the  feelings  of  a  truly  religious  nature.  It  is  said 
that  it  is  merely  a  natural  reaction  from  the  previous 
mental  tension  or  excitement.  But  there  should  be 
no  reaction  from  genuine  religious  affection.  Such 
feelings  do  not  weary;  they  are  not  spasmodic,  but 
continuous.  They  produce  true  rest  and  peace  in 
the  soul.  The  fact  that  there  are  multitudes  of  this 
kind  always  craving  for  excitement  may  teach  us 
to  strive  to  speak  with  affection  and  to  excite  affec- 
tion. We  should  take  advantage  of  their  presence 
in  church,  and  seek  to  give  them  excitement  of  a 
high,  holy  and  permanent  kind. 


268         SYSTEMATIC   HOMILETICS 

Purely  natural  and  social  feelings  may  be  taken 
advantage  of  to  lead  to  serious  thought,  but  if  they 
are  not  pervaded  by  a  moral  element  they  are  of  no 
value.  The  pathetic  description  of  a  deathbed  scene 
may  awaken  such  feeling,  and  yet  it  may  be  merely 
fear  of  death  and  the  love  of  life,  unless  the  connec- 
tion of  death  with  sin,  and  the  need  of  mercy  and 
of  holiness  to  prepare  for  it,  are  clearly  interwoven 
with  it.  The  grief  of  an  undutiful  son  on  account 
of  displeasing  an  affectionate  father  will  do  no  real 
and  permanent  good  unless  he  is  made  to  feel  that 
he  has  sinned  against  Heaven  as  the  prodigal  did. 
and  unless  he  is  led  to  seek  forgiveness,  not  merely 
from  his  parents,  but  also  from  God.  Natural  feel- 
ings sometimes  dispose  to  serious  thought  and  soften 
the  heart  superficially.  But  neither  aesthetic  nor  nat- 
ural feelings  should  be  mistaken  or  substituted  foi 
religious  affection. 

II.  The  Subject  Matter  of  discourse  must  be 
adapted  to  the  hearers. 

Philosophical  explanation  or  proof  is  not  rhet- 
orical. Long  trains  of  reasoning  take  up  much 
time,  exhaust  patience  and  produce  such  mental 
tension  as  prevents  the  growth  of  affection.  They 
are  not  suited  to  persuasion.  True  oratory  does  not 
aim  at  giving  full  information,  but  merely  such  an 
amount  of  it  as  is  compatible  with  rhetorical  quali- 
ties, and  as  may  produce  the  impression  required. 
Hence  we  must  preach  on  great  themes.  If  we  do 
so  we  shall  produce  thirst  for  the  Word  of  God ; 
and   we   shall   inspire   and   direct   our   hearers,   as 


RHETORICAL  DEVELOPMENT        269 

Paul  did,  to  search  the  Scriptures  for  themselves. 
Rhetorical  skill  will  enable  you  to  impart  a  large 
amount  of  information  in  an  impressive  manner, 
but  not  much  reasoning.  Besides,  as  previously 
shown,  excessive  reasoning  arrests  rhetorical  de- 
velopment and  hinders  the  growth  of  affection. 

Aristotle  clearly  perceived  this.  He  says  that 
the  Enthymeme  is  the  rhetoricians'  syllogism.  By 
this  term  he  does  not  mean  a  syllogism  with  a 
premise  or  the  conclusion  suppressed,  but  the  kind 
of  proof  designated  Signs,  i.  e.,  mainly  testimony 
and  authority. — Sir  William  Hamilton,  The  latter 
proves  that  the  enthymeme  referred  to  in  this  con- 
nection is  merely  the  argument  from  signs,  which 
has  already  been  explained,  and  which,  so  far  as 
the  orator  is  concerned,  is  mainly  testimony  and  au- 
thority. Understood  etymologically,  as  formerly, 
Aristotle's  statement  was  foolish;  for  no  man, 
whether  orator  or  not,  speaks  in  syllogisms  or  dis- 
cusses subjects  in  a  manner  so  stiff,  formal  and 
tedious.  Logical  proof  belongs  to  the  category  of 
truth,  rhetorical  to  that  of  persuasion.  The  ques- 
tion, then,  is  not.  What  is  the  best  proof  absolutely  ? 
but,  relatively,  What  is  the  best  for  persuasion? 

Now,  as  we  shall  see,  the  Bible  furnishes  in  the 
greatest  abundance  the  precise  kind  of  proof  that 
Aristotle  says  is  suited  to  oratory.  The  Gospel  is 
addressed  to  us  on  the  authority  of  God  revealed 
in  His  Word,  the  only  authority  on  which  eternal 
life  could  be  reasonably — or  even  possibly — offered 
to  sinners,  and  future  misery  threatened;    and  on 


270         SYSTEMATIC   HOMILETICS 

the  authority  of  God  revealed  in  the  moral  and 
religious  nature  which  He  has  given  us,  and  which 
is  capable  of  responding  to  the  presentation  of  the 
remedy,  as  we  have  seen.  The  authority  of  God 
is  thus  presented  to  us  both  objectively  and  sub- 
jectively ;  and  when  it  is  accompanied  by  the  Holy 
Spirit  the  highest  assurance  is  obtained.  Thus  the 
true  believer  "hath  the  witness  in  himself."  John 
HI  :3i-32;  I  John  V  :io. 

No  philosopher  could  say :  "Believe  this  and  you 
will  be  saved,  disbelieve  this  and  you  will  be  lost." 
What  are  God's  purposes  in  reference  to  sinners  of 
the  human  race  can  be  ascertained  only  from  His 
Word.  It  cannot  be  discovered  by  reason.  Hence 
Paul,  when  addressing  the  Corinthians,  expressly 
called  his  preaching  "declaring  the  testimony  of 
God."  This  is  suited  to  all  alike,  old  and  young, 
learned  and  unlearned,  rich  and  poor,  persons  in 
health  and  persons  so  sick  that  they  are  not  able 
to  understand  elaborate  reasoning,  or,  indeed,  any 
reasoning  at  all.  The  Gospel  message  is  attested 
by  prophecy,  miracles,  and  the  influence  of  the 
Holy  Spirit  accompany  it.  Acts  XXVI  :22-23; 
Gal.  Ill  :2-$.  Our  Lord  teaches  that  miracles  were 
intended  to  be  the  testimonials  of  a  teacher  sent 
from  God.  "No  man  can  do  these  works,"  etc.  "If 
I  had  not  done  among  them  the  works,"  etc.  They 
are  supernatural ;  so  is  the  doctrine,  and  they  sustain 
one  another.  The  Lord  wrought  a  miracle  to  prove 
that  He  had  a  right  to  forgive  sin.  Moral  duties  are 
revealed   or   enforced   by  the    same   authority,    so 


RHETORICAL  DEVELOPMENT       271 

that  they  have  not  to  be  deduced  from  first  prin- 
ciples, which  would  be  fatal  to  eloquence. 

Then  there  is  the  suitableness  of  the  remedy. 
There  is  experience  of  its  power  to  relieve  the  con- 
science, to  purify  the  heart,  and  to  form  and  en- 
noble the  character.  This  is  a  psychological  proof. 
It  is  an  evidence  that  all  true  Christians  enjoy.  It 
is  a  matter  of  consciousness.  "If  any  man  will  do 
His  will  he  shall  know  of  the  doctrine."  The 
truth  shall  make  you  free.  The  Gospel  can  do  all 
that  needs  to  be  done  for  our  salvation.  An  appeal 
may  be  made  to  human  experience  in  all  ages,  show- 
ing that  all  spiritually  minded  persons  in  the  church 
have  embraced  the  great  doctrines  of  grace  and  have 
had  substantially  the  same  religious  character  and 
experience.  Church  creeds,  Christian  history  and 
biography  amply  test  these  truths.  You  may  appeal 
to  the  amount  of  good  the  Gospel  has  done,  and 
the  persecution  and  the  scepticism  against  which 
it  has  successfully  contended. 

This  kind  of  proof  is  in  the  truest  sense  popular. 
I  do  not  classify  these  kinds  of  proof  or  suppose 
that  you  should  require  to  be  constantly  insisting 
upon  it.  But  you  can  easily  see  the  material  of 
truth  that  is  at  your  disposal,  and  which  should  give 
you  confidence.  Now,  considering  the  grandeur 
of  Gospel  themes,  the  rhetorical  nature  of  the  proof 
on  which  it  is  presented,  the  abundance,  variety  and 
convincing  nature  of  the  proof,  pulpit  eloquence 
should  be  superior  to  all  other  eloquence.  Poor 
preaching  is  unworthy  of  such  a  subject. 


272         SYSTEMATIC    HOMILETICS 

III.  You  should  adapt  your  discourse  to  the 
moral  and  religious  maxims,  beliefs,  sentiments  and 
even  prejudices  of  your  hearers,  and  even  of  the 
community  at  large. 

E.  g.  "Man  must  live  for  something  higher  than 
himself."  "Be  just  before  you  are  generous." 
"Success  is  a  test  of  merit."  "It  is  seldom  given 
to  man  to  do  unmixed  good."  "When  once  you 
begin  to  deviate  from  a  rule  you  will  never  know 
when  to  stop."  "The  wisdom  of  our  ancestors." 
"The  advantages  of  paternal  government  in  the 
state."  "The  Shibboleths  of  religious  sects." 
These  maxims  are  principals  of  action.  If  you  can 
assimilate  the  subject  of  discourse  with  one  or  more 
of  these,  it  will  exert  a  powerful  influence. 

There  is  in  this  specific  adaptation.  You  thus 
manifest  sympathy  with  your  hearers'  habits  of 
thought  and  feeling,  and  incorporate  your  ideas 
with  theirs.  In  this  consists  true  popularity  of  dis- 
course. You  thus  avoid  coming  into  collision  with 
sentiments  and  prejudices,  unnecessarily,  and  enable 
your  hearers  to  yield  without  undue  humiliation. 
This  sympathy  with  the  hearers'  habits  of  thought 
and  feehng  is  the  main  condition  of  the  popularity 
of  illiterate  preachers.  Educated  men  should  not 
deprecate,  but  imitate  it.  As  some  of  these  maxims 
or  prejudices  may  seriously  obstruct  discourse — the 
last  three  being  fallacies — it  may  be  necessary  to 
remove  them.  But  nothing  less  than  intimate  inter- 
course and  acquaintance  with  persons  can  enable 
you  to  adapt  the  matter  of  discourse  to  them.     In 


RHETORICAL  DEVELOPMENT       273 

addressing  a  large  audience  you  must  make  the 
best  general  estimate  you  can.  In  some  cases  you 
will  find  your  hearers  classified,  as  when  you  preach 
for  a  St.  Andrew's  Society,  to  an  Orange  Lodge, 
to  a  temperance  society  or  to  a  Young  Men's 
Christian  Association.  In  each  of  these  one  senti- 
ment predominates.  If  you  connect  your  discourse 
with  it  you  will  speak  acceptably  and  (effectively; 
if  you  do  not,  your  discourse  will  be  a  failure,  or 
something  worse. 

We  have  already  referred  to  classifying  your 
hearers  in  your  own  mind,  now  we  wish  to  indicate 
the  manifest  impropriety  of  avowedly  classifying 
persons  as  unbelievers  and  believers  in  a  profes- 
sedly religious  assembly.  In  such  an  assembly, 
in  ordinary  cases,  there  are  believers  and  non- 
believers,  but  no  unbelievers,  or,  what  is  much 
w^orse,  disbelievers.  The  fact  that  your  hearers  have 
come  voluntarily  to  a  place  set  apart  for  preaching 
the  Gospel  entitles  you  to  assume  that  they  are 
either  believers  in  Christ,  or  desirous  of  becom- 
ing such.  They  are  manifestly  entitled  to  this 
charitable  estimate   of  their   state  of  mind. 

It  is  also  without  Scripture  precedent,  as  the 
Apostles  in  speaking  and  writing  never  seemed 
to  make  this  distinction.  Besides,  it  is  not  called 
for,  as  conversion  and  sanctification  are  one  con- 
tinuous work,  carried  on  by  presenting  the  same 
Gospel  truths.  II  Tim.  Ill  :I5-I7.  Truths  sup- 
posed to  be  specially  fitted  to  convert  sinners,  are 
often  most   edifying  to    sincere    Christians;    and 


274         SYSTEMATIC   HOMILETICS 

truths  revealing  Christian  Hfe  and  experience,  have 
often  exerted  a  most  powerful  and  saving  attrac- 
tion on  non-believers.  I  Cor.  XIV:24-25;  Acts 
11:42-47.  Moreover,  it  teaches  hearers  to  classify 
themselves  often  wrongly,  and  to  judge  what  in 
a  sermon  is  adapted  to  them  alone,  and  to  give 
no  attention  to  anything  else.  In  fine,  it  is  un- 
rhetorical.  It  destroys  the  unity  of  the  discourse, 
its  definite  aim,  and  especially  its  application. 

In  Acts  XIII:  16,  the  words  "men  of  Israel 
and  ye  that  fear  God"  are  not  a  classification  of 
this  kind.  This  was  the  usual  way  of  addressing 
Jews  and  proselytes,  both  of  whom  may  have  been 
truly  religious  persons.  Although  much  fault  is 
found  with  many  of  the  Corinthians,  yet  they  are 
collectively  addressed  as  "the  Church  of  God 
which  is  at  Corinth,  sanctified  In  Christ  Jesus, 
called  to  be  saints."  The  Apostles  classified  per- 
sons as  knowing  and  not  knowing  the  Gospel. 
In  fine,  a  division  Is  not  needed,  as  sanctificatlon 
Is  a  continuation  of  the  work  begun  in  regen- 
eration, and  carried  on  by  the  presentation  of  the 
same  Gospel  truths.  Hence,  truths  often  benefit  a 
class  opposite  to  that  Intended  by  the  preacher. 
Any  evangelical  doctrine  clearly  and  impressively 
preached  is  fitted  to  benefit  any  attentive  hearer, 
and  may  be  used  by  the  Spirit  of  God  either  for 
conversion  or  edification.  It  is  stated  in  Acts  II 
that  Christian  graces  and  worship,  after  Pentecost, 
were  most  attractive  to  non-believers ;  and  Paul 
speaks  of  the  great  impression  that  was  made  on 


RHETORICAL  DEVELOPA'IENT        .75 

such  by  preaching  reUgious  experience.  I  Cor. 
XIV -.23-25. 

On  the  other  hand,  many  eminently  learned  and 
godly  ministers,  in  the  early  years  of  their  min- 
istry, and  for  their  own  personal  edification,  have 
read  with  much  profit  the  Confessions  of  Augus- 
tine, and  the  Sermons  of  President  Edwards.  The 
aged  and  eminent  Dr.  Archibald  Alexander,  when 
asked  in  his  last  illness  what  he  then  thought  of 
theolog}',  replied :  "My  theology  is  very  simple 
now,  it  amounts  to  this,  'It  is  a  faithful  saying  and 
worthy  of  all  acceptance  that  Christ  Jesus  came 
in  the  world  to  save  sinners.'  "  An  impulsive  per- 
son once  called  on  Dr.  Alexander  and  wished  the 
aged  professor  to  adopt  revival  methods,  and  fail- 
ing to  persuade  Dr.  Alexander  asked  him  if  he 
had  any  religion  at  all.  Dr.  Alexander  gently  re- 
plied, "I  have  none  to  boast  of." 

Besides,  in  persuasive  discourse  it  is  your  in- 
terest to  minimize  the  difference  between  their 
views  and  yours.  By  addressing  them  thus  you 
conciliate  their  good  will,  and  you  connect  the 
subject  of  your  discourse  with  anything  in  their 
minds  that  is  favorable  to  it,  or  anything  which, 
by  such  address,  may  be  made  favorable.  If  you 
should  suppose  that  there  is  nothing  in  their  minds 
to  which  you  could  attach  religious  discourse,  you 
should  remember  that  there  is  a  moral  and  religious 
nature.  This  address  will  help  to  enliven  and 
vivify  it.  It  is  important  to  have  a  clear  view  of 
the   sphere   in   which   popular   truth   in   preaching 


276         SYSTEMATIC    HOMILETICS 

the  Gospel  is  to  be  found,  of  the  nature  of  such 
proof,  and  of  its  adaptation  to  the  rhetorical 
preaching  of  the  Gospel  and  to  the  generality  of 
mankind  to  whom  the  word  of  salvation  is  sent. 

It  should  not  be  forgotten  that  in  a  settled  and 
long  pastorate  variety  in  both  matter  and  method 
is  needed.  Variety  of  matter  is  found  in  abun- 
dance in  the  Bible,  If  the  whole  council  of  God 
is  to  be  preached  there  will  be  very  great  variety, 
even  when  it  is  not  sought  for.  Let  the  minister 
habitually  study  the  Word  of  God,  with  the  aid, 
if  need  be,  of  good  exegetical  works,  and  this  will 
soon  reveal  itself  in  his  preaching.  It  will  also 
be  secured  by  preaching  on  subjects  in  the  same 
proportion  in  which  they  are  presented  in  Scrip- 
ture. Thus  he  will  be  prevented  from  traveling 
around  a  circle  of  very  small  and  always  contract- 
ing circumference.  Deal  with  the  specific  idea  con- 
tained in  your  text  and  you  will  have  endless  va- 
riety. Variety  of  matter  is  as  needful  for  the 
soul  as  variety  of  food  is  for  the  body.  Variety 
of  method  is  also  needed.  There  are  expository, 
simple  and  complex  methods  in  subjects ;  there  are 
doctrines  and  precepts  contained  in  doctrinal,  his- 
toric, prophetic,  biographical  and  also  in  figurative 
texts.  "Every  scribe  that  is  instructed  unto  the 
Kingdom  of  Heaven  is  like  unto  a  man  that  is  an 
householder,  which  bringeth  forth  out  of  his  treas- 
ure things  new  and  old."    Matt.  XIII  :52. 

IV.     The  style  of  discourse  must  he  adapted  to 
the  education  or  culture  of  the  hearers.     Language 


RHETORICAL   DEVELOPMENT      277 

that  can  be  easily  understood  and  in  which  the 
Saxon  element  predominates,  should  be  used.  A 
clear,  vigorous  style  should  be  acquired,  all  dead 
and  enfeebling  words  should  be  avoided.  Many 
think  it  important  to  acquire  an  elegant,  polished 
style.  For  tliis  alone  rhetoric  used  to  be  studied. 
Dr.  Shedd  says  that  this  brought  rhetoric  into  mer- 
ited and  lasting  contempt.  It  was  said  of  Dr. 
Blair,  an  eminent  writer  on  rhetoric,  that  his  ser- 
mons were  like  a  frosty  night,  clear  and  cold.  It 
is  a  great  mistake  so  to  polish  and  beautify  lan- 
guage that  it  draws  away  attention  from  ideas  or 
sentiments  which  it  is  intended  to  express.  It  en- 
feebles discourse.  It  is  the  perfection  of  language 
used  by  an  orator  not  to  be  noticed  at  all,  as  it 
is  the  perfection  of  eloquence  and  elocution. 

It  is  no  compliment  to  a  powerful  speaker  to 
say  that  he  is  eloquent ;  he  is  something  far  higher 
than  this.  On  hearing  him  the  mind  is  filled  with 
the  subject,  excited  and  transported  by  it.  When 
this  is  the  case  the  hearer  notices  neither  the  words 
nor  the  speaker.  It  is  said  that  when  an  ordinary 
orator  spoke  the  Athenians  said,  "What  a  beauti- 
ful oration."  When  Demosthenes  spoke  they  said, 
"Let  us  go  and  fight  Philip!"  When  a  man  begins 
to  use  beautiful  expressions  and  beautiful  figures 
for  their  own  sake,  that  moment  he  converts  his 
hearers  into  spectators  and  makes  himself  an  ob- 
ject of  admiration.  This  kind  of  discourse  ancient 
Greeks  called  epideictic,  and  the  Romans  called 
it  demonstration — both  mean,  for  the  sake  of  dis- 


278         SYSTEMATIC    HOMILETICS 

play.  We  deprecate  style  to  the  extent  of  saying 
that  it  is  very  much  inferior  to  the  matter  of  dis- 
course. 

There  is  need  of  insisting  on  this  as  the  gen- 
eral opinion  seems  to  be  that  style  is  the  only 
thing  that  rhetoric  has  to  teach.  This  mistake 
has  been  formed  and  fostered  by  books  on  rhet- 
oric which  seek  to  teach  only  correct  or  beautiful 
composition,  not  only  those  by  Ancients  like  Lon- 
ginus  and  Quintilian,  but  by  moderns  like  Blair, 
Bain  and  Whately.  The  latter  refused  to  put  "per- 
suasion" into  his  definition  of  rhetoric.  This  er- 
ror is  so  deeply  rooted  that  it  seems  impossible  to 
eradicate  it.  Hence,  the  emphatic  statement  we 
have  frequently  made  on  the  point.  Persuasive 
eloquence  is  in  sentiments,  not  in  words.  If  words 
accurately  expressed  the  persuasive  sentiment,  the 
style  should  not  be  noticed  at  all.  But  even  this 
is  a  very  great  excellence.  Even  reading  the  Word 
of  God  in  the  pulpit  should  not  be  such  as  to  occa- 
sion unfavorable  comment.  What  a  contrast  there 
is  between  the  style  of  Addison  and  that  of  Dr. 
Johnson !  The  one  is  suited  to  public  speaking, 
the  other  is  not.  Any  ordinary  audience,  or  even 
an  audience  of  laborers,  could  easily  understand 
Addison.  The  beauty  and  power  of  rhetorical  dis- 
course are  not  in  words,  but  in  sentiments.  Hence, 
what  best  expresses  the  orator's  idea,  and  best 
suits  his  audience,  will  please  the  most  cultivated, 
while  anything  else,  no  matter  how  beautiful  it 
may  seem  in  itself,  will  offend  good  taste,  as  much 


RHETORICAL    DEVELOPMENT       279 

as  painting  a  diamond  or  a  piece  of  burnished  gold. 
The  words  should  be  so  adapted  and  subordinated 
to  the  subject  as  not  to  be  noticed  at  all.  But 
to  smother  an  idea  in  words,  or  to  bury  it  under 
flowers,  will  offend  any  man  of  common  sense. 

Many  say  that  anecdotes  that  please  the  illiterate 
offend  the  educated.  I  would  say,  be  careful  not 
to  use  anecdotes  freely.  The  man  who  does  so 
feels  that  there  is  no  interest  in  his  subject;  hence, 
he  must  import  the  interest.  He  who  trusts  in 
anecdotes  is  the  first  to  run  out;  he  will  not  last 
more  than  two  years  in  any  place. 

Many  find  difficulty  in  the  use  of  illustrations  as 
those  that  please  one  class  may  offend  another. 
It  is  the  height  of  folly  to  introduce  illustrations 
into  a  speech  to  become  rivals  of  the  moral  or  re- 
ligious ideas  of  the  speaker.  A  speech  or  ser- 
mon thus  becomes  like  a  Christmas  tree  which 
has  no  root,  no  value;  but  is  merely  used  to  hang 
Chinese  lanterns  on  and  beautiful  things  to  please 
children.  They  suppose  in  addressing  the  hum- 
bler classes  they  must  follow  illustrations  from 
their  trades  or  occupations.  This  is  a  dangerous 
thing.  These  persons  perfectly  understand  their 
own  occupations  and  the  preacher  does  not.  Hence, 
he  is  almost  sure  to  make  mistakes,  e.  g.  The 
case  of  the  shepherd  in  Scotland  who  perceived 
that  a  preacher  in  explaining  the  23rd  Psalm  un- 
derstood the  still  water  as  providing  drink  for  the 
sheep.  Hence,  he  was  convinced  that  the  preacher 
was  a  very  stupid  person,  who  was  not  competent 


28o         SYSTEMATIC    HOMILETICS 

to  teach  him.  Correct  exegesis  would  have  pre- 
vented the  occurrence  of  this  mistake.  I  have 
heard  from  the  pulpit  illustrations  borrowed  from 
agriculture  and  architecture  that  convinced  me  that 
the  preacher  understood  neither  his  subject  nor 
the  illustration  of  it.  Scripture  figures  should  be 
used  sparingly,  i.  e.,  not  allegorized. 

It  is  a  great  pity  when  a  preacher  underestimates 
the  shrewdness  and  general  information  of  his  peo- 
ple. They  are  keen  observers  of  nature  and  they 
are  acquainted  with  the  affairs  of  domestic  and 
social  life.  On  the  other  hand,  to  please  educated 
persons,  many  think  it  necessary  to  borrow  illus- 
trations from  science  and  philosophy.  Here  again 
speakers  are  just  as  likely  to  make  mistakes,  and 
to  lead  people  to  suspect  that  they  wish  to  make 
a  parade  of  learning  that  they  do  not  possess, 
which  is  damaging. 

Educated  and  uneducated  persons  should  both  be 
interested  in  the  subject  of  discourse;  hence,  if 
illustrations,  however  plain,  illustrate  the  subject, 
supposing  that  the  subject  needs  illustration,  they 
will  please  all  alike.  If  illustrations  are  superflu- 
ous, or  too  numerous,  they  are  offended,  and  read- 
ily notice  any  fault  or  incongruity.  But  let  him 
speak  with  the  knowledge  of  his  subject  and  the 
taste  that  an  educated  man  only  can  possess  and 
he  will  edify  and  please  all.  The  correct  principle 
to  guide  one  in  this  matter  is  that  illustrations 
should  be  in  good  taste,  that  they  be  used  only  to 
illustrate  the   subject,  and  that  no  more  of  them 


RHETORICAL    DEVELOPMENT      281 

be  used  than  are  needed  for  this  purpose  alone. 
Illustrations  must  not  cast  the  subject  into  the 
shade.  Lord  Chesterfield  was  right  when  he  said, 
in  substance,  that  any  large  audience  is  to  be  ad- 
dressed as  you  would  address  the  common  people ; 
such  an  audience  expects  this;  and  a  lively  feeling 
of  sympathy  pervading  such  an  audience  approves 
of  it. 

The  Bible  is  full  of  such  illustrations  suited  to 
all,  and  models  which  may  well  be  imitated.  Were 
preachers  more  familiar  with  the  Word  of  God,  they 
would  find  all  that  they  need.  The  language  of 
the  Bible,  which  is  neither  learned  nor  vulgar,  is 
adapted  to  all ;  while  the  remedy  which  it  reveals 
is  suited  to  all ;  for  all  stand  before  God  on  the 
same  level.  For  example :  The  paternal  love  of 
God  or  the  case  of  the  Prodigal  Son ;  Christ's  desire 
to  save  even  one  soul  in  the  case  of  the  lost  sheep ; 
the  tendency  of  the  knowledge  of  God  to  humble 
and  prostrate  a  person  in  the  case  of  Job ;  "I  have 
heard  of  Thee,  etc." ;  of  Isaiah  when  he  saw  the 
Lord  "sitting  in  the  temple  high,"  etc. ;  of  Peter 
when  he  said,  "depart  from  me." 

These  and  many  others  are  so  familiar  to  Gospel 
hearers  that  they  do  not  need  any  introduction  or 
explanation,  but  may  be  suggested  by  a  single 
phrase.  These  are  illustrations  borrowed  from  the 
Word  of  God  that  reveal  Llis  glory.  But  illustra- 
tions that  tend  to  degrade  a  subject  should  not  be 
used,  no  matter  how  forcible  they  may  be. 

Rhetorical  Amplification  is  of  great  value,  as  it 
enables  you  to  keep  the  idea  of  your  sermon  for 


282         SYSTEMATIC    HOMILETICS 

some  time  in  conscious  contact  with  your  hearers* 
minds.  This  stimulates  and  helps  hearers  to  think 
on  a  subject  a  sufficient  time  to  experience  a  de- 
cided impression.  Dr.  Chalmers  excelled  in  this. 
People,  however,  are  wearied  when  it  is  too  long 
continued.  Rhetorical  skill  and  inspiration  are 
needed  to  make  one  feel  the  points  which  should 
be  amplified. 

Rhetorical  amplification  can  be  effected  some- 
times by  brief  and  summary  iteration  and  recapitu- 
lation; and  more  generally  by  rhetorical  explana- 
tion, as  in  the  simple  methods;  and  sometimes  by 
proof.  But  the  reasoning  must  not  require  too 
much  thought,  nor  should  it  require  too  little. 
There  is  great  art  in  suggesting  thoughts  which 
hearers  may  follow  out  in  a  manner  best  fitted 
to  effect  their  own  minds. 

Care  must  be  taken  to  exclude  or  suppress  any- 
thing that  might  check  the  growth  of  affection, 
and  also  to  present  illustrations  in  the  peculiar  as- 
pects and  outlines  that  are  fitted  to  produce  the 
deepest  impression.  Such  amplification  must  not 
be  incoherent  but  must  be  based  on  correct  analy- 
sis; and  the  matter  must  increase  in  interest  till 
the   crisis  is   reached. 

When  dealing  with  the  feelings  at  the  close  of  a 
sermon  when  the  hearers  crave  and  expect  an  in- 
fluence to  be  exerted,  the  utmost  delicacy  must  be 
used.  Taste  must  not  be  offended.  Conflicting 
feelings  must  not  be  excited.  Neither  should  one 
analyze  a  desire  and  also  its  object,  as  this  would 
naturally  lead  to  repetition.     Were  you   to  speak 


RHETORICAL    DEVELOPMENT      283 

of  desiring  the  blessedness  of  the  heavenly  state, 
you  would  naturally  resolve  it  into  beholding  the 
glory  of  God,  being  like  Him  and  enjoying  His 
favor.  On  the  other  hand,  were  you  to  analyze  the 
desire  of  the  blessedness,  you  would  naturally  an- 
alyze the  desire  in  the  same  way.  These  are  vir- 
tually the  same ;  hence,  much  repetition  is  not 
proper  amplification.  You  can  do  either  the  one  or 
the  other,  as  is  most  suitable  to  your  subject,  but  not 
both.  You  cannot  be  too  careful  in  this  delicate 
process  of  concluding  amplification. 

There  should  also  be  in  rhetorical  amplification, 
especially  at  the  close  of  a  period  or  sermon,  a 
good  deal  of  vivacity  combined  with  good  taste, 
and  a  fine  glow  of  feeling  thrown  into  the  style. 
It  is  not  easy  to  lay  down  rules  for  this.  Every 
man,  in  this  delicate  process,  must  be  a  law  to  him- 
self. Poetry  is  out  of  place  here,  unless  it  be  that  of 
affection,  and  then  only  sparingly  introduced.  What 
are  called  figures  of  rhetoric  are  more  properly  fig- 
ures of  poetry.  Genuine  affection,  when  it  is  kin- 
dled into  a  blaze,  will  suggest  many  happy  turns  of 
thought  and  expression.  But  this  must  not  be  over- 
done. Vulgar  and  faded  ornaments  are  quite  out 
of  place  here. 

V.  The  discourse  should  be  adapted  to  the 
heare-rs'  circumstances  and  state  of  mind  at  the 
time.  This  is  the  most  specific  adaptation  of  all. 
Peculiar  states  of  mind  prevail  in  certain  specific 
circumstances,  e.  g.,  Thanksgiving  Services.  When 
these  are  suitably  observed  you  will  find  a  whole 
assembly   affected   in   precisely   the   same    manner. 


284         SYSTEMATIC   HOMILETICS 

This  was  wont  to  be  the  case  with  our  annual 
Thanksgiving.  A  whole  nation  was  prepared  for 
the  service.  Ministers  and  people  for  weeks  had 
their  attention  directed  to  God's  mercies  and  to 
His  kindness  in  bestowing  them.  A  feeling  of 
thankfulness  and  also  a  sense  of  unworthiness  pre- 
vailed. Then  preachers  made  earnest  preparation 
for  the  service  and  the  people  made  similar  prep- 
aration to  hear  and  respond  to  the  sermons ;  and 
a  very  deep  and  lasting  impression  was  very  often 
made. 

But  we  have  lost  all  this  now.  We  have  now 
merely  a  day  of  frivolity,  amusement  and  self-in- 
dulgence. Who  is  to  blame  for  this?  The  preach- 
ers undoubtedly.  They  did  not  adapt  their  ser- 
mons and  devotions  to  the  sentiments  that  should 
prevail.  This  is  a  grave  rhetorical  fault.  Even 
if  the  fault  belongs  also  to  the  people  for  not  de- 
siring such  religious  services,  the  preachers  should 
have  adapted  their  sermons  to  what  the  people 
should  desire.  But  instead  of  this  they  discussed 
municipal  and  political  matters.  Then  the  congre- 
gation gave  up  the  day  and  devoted  one  hour,  either 
in  the  morning  or  in  the  evening,  to  the  service. 
The  next  thing  was  to  collect  several  congrega- 
tions into  one  church  to  show  fraternal  kindness. 
Thus  only  those  who  belonged  to  the  church  in 
which  they  met  felt  bound  to  attend.  Then  there 
were  special  services  connected  with  the  observance 
of  the  Lord's  Supper.  Then,  as  special  prepara- 
tion by  the  minister,  there  were  hard  study  and 
earnest  prayer ;  and  on  the  part  of  the  members 


RHETORICAL    DEVELOPMENT      285 

and  their  families  there  was  corresponding  prep- 
aration. Here  was  a  most  interesting  case  of  a 
minister  seeking  to  adapt  his  preaching  to  a  most 
solemn  service,  and  a  whole  congregation  seeking 
1.0  prepare  themselves  for  the  same  service.  The 
adaptation  in  this  case  was  complete. 

This  shows  the  wonderful  elasticity  of  Presbyter- 
ian services,  which  our  people  might  take  fuller 
advantage  of  than  they  do.  It  seems  that  the  ordi- 
nary services  of  the  sanctuary  are  not  sufficient  for 
the  reUgious  wants  of  the  people,  otherwise  there 
would  be  no  sphere  at  all  for  itinerant,  irrespon- 
sible evangelists.  Now,  the  want  might  be  fully 
supplied  without  undue  excitement,  newspaper  re- 
ports and  blowing  of  trumpets,  if  these  special  pe- 
riodical services  were  extended  more  or  less  to 
meet  the  spiritual  tastes  and  wants  of  the  people. 
It  is  strange  that  this  is  not  realized.  The  services 
connected  with  the  Lord's  Supper  might  commence 
on  the  Friday  previous,  and  continue  so  as  to  in- 
clude the  Monday  following.  Here  are  four  days 
of  service  without  interruption,  or  display,  or 
sensation.  In  country  places  the  services  miglit 
all  be  during  the  day,  while  in  cities  the  extra 
services  might  be  held  in  the  evening. 

These,  and  other  cases  that  might  be  mentioned, 
established  the  fact  that  special  services  of  any  kind 
that  are  adapted  to  the  circumstances  of  the  people 
and  their  prevailing  state  of  mind  are  most  im- 
pressive and  valuable.  In  such  cases  you  might 
adapt  your  preaching  to  a  w'hole  congregation, 
whatever  the  character  of  individuals  may  be,  pro- 


286         SYSTEMATIC    HOMILETICS 

vided  that  all  are  pervaded  by  one  sentiment  or 
feeling.  Whether  the  services  connected  with  the 
communion  be  many  or  few,  the  people  expect  and 
even  demand  that  the  pastor  make  special  prep- 
aration for  them.  The  more  thoroughly  they  are 
prepared,  the  less  disposed  are  they  to  forgive  want 
of  preparation  on  his  part. 

B,  Adaptation  of  the  speaker  to  his  hearers  and 
subject. 

It  is  easy  to  see  the  importance  of  this.  The 
speaker  should  be  identified  with  his  subject;  he  has 
invented  it  and  it  must  bear  the  impress  of  his  mind. 
His  character  and  state  of  mind  must  represent  the 
truths  that  he  preaches.  Hence,  the  personality  of 
the  preacher  should  be  perceived  by  his  hearers. 
It  is  this  that  makes  the  preaching  of  the  Gospel 
from  the  diffusion  of  its  truths  by  the  printing 
press.  Our  Lord  plainly  had  this  in  view  when  he 
appointed  that  His  Gospel  should  be  presented  to 
the  world  by  the  voice  of  the  preacher.  We  are 
bound  10  recognize  this.  We  are  bound  for  the 
sake  of  Christ's  honor  so  to  preach  that  no  one 
shall  have  the  hardihood  to  speak  of  the  "foolish- 
ness of  preaching,"  or  use  the  expression  "dull  as 
a  sermon." 

Young  ministers  should  know  that  there  are 
some,  perhaps  many  of  their  hearers,  who  under- 
stand the  Gospel  much  better  than  they,  and  whose 
religious  experience  is  much  greater  than  theirs. 
Humanly  speaking,  the  main  superiority  of  the 
preacher  to  the  hearers  is  not  in  knowledge,  but 
in   preaching  power.     Hence,  if  he   fails   in  this, 


RHETORICAL    DEVELOPMENT      287 

his  failure  must  be  complete.  Viewing  the  divine 
aspect  of  the  matter,  tlie  dififercnce  is  this,  that 
the  sincere  minister  is  called  by  Christ,  is  Christ's 
ambassador,  and  enjoys  Christ's  promise  to  be  with 
him  in  preaching. 

Further,  the  preacher's  state  of  mind  when  preach- 
ing is  as  important  as  the  hearers'  state  of  mind., 
when  hearing.  Hence,  the  sermon  which  he  de- 
livered impressively  two  months  ago  may  not  at 
all  suit  him  now.  If  his  spiritual  state  is  not  as  it 
should  be,  or  does  not  correspond  to  the  sermon, 
he  cannot  properly  preach  it  at  all. 

I.  He  must  be  influenced  by  warm  affection 
towards  his  hearers,  and  a  sincere  desire  to  pro- 
mote their  spiritual  interests,  their  eternal  salva- 
tion— the  most  benevolent  affection.  He  must  love 
much  if  he  would  do  much  good.  This  feeling 
must  be  so  strong  as  to  overcome  every  selfish 
feeling,  such  as  desire  of  popularity  or  personal 
aggrandizement.  These  cannot  co-exist  with  piety 
and  benevolence  in  preaching.  It  is  strange  that 
young  preachers  are  so  anxious  for  notoriety  and 
applause.  They  contrive  to  get  some  notice  of 
themselves  or  their  movements  into  newspapers  al- 
most every  day.  They  are  excited  and  attracted 
when  they  see  a  platform.  They  are  ready  to  make 
speeches  to  all  societies,  and  on  all  subjects,  whether 
sacred  or  secular.  The  truth  is,  some  have  the 
capacity  of  being  puffed;  they  cannot  do  without 
it.  There  are  other  ministers  who  would  consider 
f!attery  impertinent.  Desire  of  emolument,  when 
it  gains   the   ascendency   in   the   preacher's   mind, 


288         SYSTEMATIC   HOMILETICS 

makes  him  resemble  Simon  Magus  ratiier  than  our 
Lord  and  His  Apostles. 

Greater  kindness  on  the  part  of  the  preacher  will 
make  not  only  himself  but  his  preaching  more  ac- 
ceptable; it  will  disarm  prejudice.  This  kindness 
does  not  imply  familiarity.  When  a  minister  is  not 
engaged  in  official  duty,  he  should  act  simply  as 
gentlemen  do.  He  does  not  need  always  to  feel 
conscious  of  his  office.  Hearers  will  certainly  re- 
ciprocate kind  feeling.  Many  who  cannot  be  in- 
fluenced by  the  most  powerful  arguments  may  be 
constrained  by  love. 

2.  He  should  have  confidence  in  the  Gospel  as 
the  means,  and  the  only  means,  of  saving  sinners. 
He  should  have  confidence  in  the  ministry  as  a  di- 
vine institution ;  and  he  must  have  confidence  in 
his  call  to  it.  He  should  have  confidence  in  Christ's 
promised  presence  and  aid,  and  in  the  Holy  Spirit 
to  render  preaching  effectual.  This  confidence 
should  amount  to  a  strong  assurance.  This  can 
be  enjoyed  only  when  a  minister  lives  up  to  his 
profession  and  when  his  conscience  does  not  con- 
demn him.  Hesitancy  due  to  scientific  or  any 
other  difficulties  or  doubts,  or  to  anxiety  to  find 
scientific  support  for  truths  which  rest  and  must 
necessarily  rest,  on  the  testimony  of  God,  will 
impair  the  influence  which  the  truth  is  fitted  to 
exert.  He  should  have  confidence  in  the  suitable- 
ness of  his  subject  to  secure  the  definite  object 
which  he  has  in  view ;  and,  above  all,  he  should 
have  confidence  in  the  promised  aid  of  the  Holy 


RHETORICAL   DEVELOPMENT      289 

Spirit  to  give  testimony  to  the  Word  of  God's 
grace.  Although  the  absohite  necessity  of  divine 
influence  need  not  interfere  with  the  rhetorical 
form  of  discourse,  yet  it  should  powerfully  affect 
the  preacher's  mind,  and  lead  to  humble  and  un- 
reserved reliance  on  divine  grace.  This  will  give 
confidence  and  assurance  to  his  heart  and  it  will 
impart  the  accent  of  conviction  to  his  words. 

3.  He  should  himself  be  affected  by  his  sub- 
ject precisely  as  he  wishes  his  hearers  to  be  affected 
by  it.  If  he  preaches  repentance,  he  should  speak 
as  a  true  penitent.  If  he  preaches  faith  in  Christ, 
he  should  speak  as  one  who  knows  in  v/hom  he 
has  believed.  If  he  preaches  "the  terror  of  the 
Lord,"  it  should  be  as  one  who  has  felt  it,  and 
has  been  relieved  of  it  only  by  divine  grace.  He 
should  be  deeply  in  earnest.  But  this  can  never 
be  merely  by  trying  to  be  in  earnest.  Such  earn- 
estness will  be  sure  to  defeat  itself.  Genuine  earn- 
estness in  preaching  cannot  be  attained  by  direct 
effort ;  but  must  be  inspired  by  desire  to  do  good 
to  souls,  and  by  confidence  in  the  Gospel  and  in 
the  power  of  the  Holy  Spirit  to  give  effect  to  it. 
Then  earnestness  will  be  spontaneous,  without  con- 
scious effort,  proceeding  from  the  heart.  It  will 
communicate  itself  to  the  hearers.  A  minister 
should  feel  that  he  is  a  man  of  like  passions  with 
his  hearers — one  of  those  whom  Christ  came  to 
seek  and  to  save,  one  who  is  still  fighting,  with 
varying  success,  the  good  fight  of  faith  that  he 
may  lay  hold  on  eternal  life.     He  should  be  able 


290         SYSTEMATIC   HOMILETICS 

to  say,  "Homo  sum  et  nihil  humanum  a  me  alienum 
puto."  He  must  speak  with  affection  if  he  would 
excite  affection.  Thus  his  feelings  will  be  natural ; 
and  they  should  be  sincere,  as  this  is  indispen- 
sable to  the  excitation  of  religious  affection.  His 
feelings,  while  slightly  in  advance  of  his  hearers, 
and  a  little  more  intense,  must  be  under  due  con- 
trol, otherwise  he  will  betray  weakness  which  may 
excite  disgust  instead  of  sympathy. 

It  is  important,  when  a  man  preaches  with  af- 
fection, that  he  should  have  control  over  his  feel- 
ings. They  should  be  a  little  in  advance  of  his 
hearers'  feelings,  but  not  much.  Cicero  points 
this  out.  This  is  very  difficult,  as  the  preacher 
has  all  the  matter  in  the  discourse  that  is  fitted 
to  excite  emotion  present  to  his  mind  from  the 
very  beginning  of  his  discourse.  If  he  manifests 
strong  feeling  and  excitement  while  the  hearers 
are  calm  they  will  consider  him  fanatical  or  sen- 
sational. Whereas,  if  they  are  gradually  moved 
with  the  progress  of  the  discourse  the  excitement 
will  be  natural,  and  it  may  become  as  intense  as 
the  preacher  could  wish.  Thus  the  movement  of 
the  discourse  must  control  the  delivery  of  it.  This 
feeling  will  affect  the  tone  of  his  voice  and  the 
emphasis  which  he  places  on  his  words ;  it  will 
prevent  monotony  and  unnaturalness ;  it  will  guide 
his  gestures  and  make  them  not  only  natural  but 
a  source  of  power.  To  speak  thus  he  must  not 
only  have  a  well-constructed  discourse,  but  he  must 
have  his  mind  thoroughly  imbued  with  it,  and  his 


RHETORICAL   DEVELOPMENT      291 

soul  enflamed  with  the  feelings  which  he  wishes 
to  glow  in  the  hearts  of  his  hearers.  "Si  vis  me 
flere,  dolendum  est  sibi  ipsi  primum." 

Many  think  it  reveals  great  courage  to  rebuke 
sin,  and  denounce  transgressors.  But  there  is  lit- 
tle courage  when  the  hearers  are  not  permitted  to 
reply.  Besides,  the  thing  disapproved  tends  to  ex- 
asperate and  harden,  not  to  convert.  Such  preach- 
ing will  not  be  likely  to  touch  either  the  conscience 
or  the  heart.  It  is  specially  offensive  because  it 
seems  more  like  hatred  of  persons  than  hatred 
of  sin.  It  leads  the  careless  and  irreligious  to 
dishke  ministers  of  the  Gospel  and  their  preach- 
ing. This  dislike  is  general ;  and  it  is  easily  ac- 
counted for. 

Although  the  various  processes  of  invention  of 
the  subject,  explanation  and  proof,  movement  and 
adaptation,  have  been  viewed  separately  and  have 
been  discussed  successively,  yet  in  the  construc- 
tion of  discourse  they  are  carried  on  simultane- 
ously. In  inventing  the  subject,  you  give  it  or- 
ganic structure  and  definite  practical  direction.  In 
arranging  your  matter  and  proof,  you  seek  to  se- 
cure movement  and  adaptation.  In  proving  you 
may  have  to  explain,  and  in  explaining  you  may 
have  to  prove.  While  the  interest  must  increase 
gradually  until  the  crisis  is  reached,  yet  sufficient 
interest  must  be  kept  up  from  beginning  to  end 
to  secure  attention.  Beauty  of  form  and  illustra- 
tion must  characterize,  not  only  the  main  outlines, 
but  also  the  subordinate  parts,  and  minute  details. 


292         SYSTEMATIC    HOMILETICS 

You  cannot  fail  to  notice  that  the  persuasive 
power  resides  in  what  we  call  the  subject;  and 
that  this  power,  so  far  as  it  is  needful  or  avail- 
able, is  to  be  brought  out  and  applied  to  the  un- 
derstanding by  explanation  and  proof,  and  that, 
through  the  understanding,  the  same  power  is  ap- 
plied to  feelings  or  affections,  and  will,  by  move- 
ment and  adaptation.  Thus  the  subject  is  applied 
to  all  the  powers  of  the  mind  of  your  hearers  for 
the  purpose  of  persuasion. 

Resume:  If  there  be  power  in  the  subject,  and 
if  it  be  clearly  and  distinctly  unfolded  by  cor- 
rect analysis  or  division,  and,  if  need  be,  proved ; 
if  it  be  successively  applied  to  all  the  parts  of  the 
hearer's  mind ;  if  it  be  accurately  adapted  to  his 
faculties,  culture,  maxims,  and  circumstances,  and 
incorporated  or  identified  with  the  principles  of 
action;  and  if  by  skilful  amplification  it  be  kept 
for  a  suitable  time  in  living  contact  with  his  mind : 
and  if,  on  the  other  hand,  it  be  allowed  to  exert 
its  full  power  on  the  preacher  himself,  revealing 
itself  in  his  countenance,  gestures,  and  tones  of 
voice,  it  may  be  expected  to  influence  his  hearer 
as  much  as  it  possibly  can  do  in  his  hands,  and 
to  lead  him  to  think,  feel  and  will  as  he  does. 
More  than  this  homiletical  culture  cannot  aim  at. 
God  only  can  give  effective  testimony  to  the  Word 
of  His  grace,  and  "make  man  willing  in  the  day 
of  His  power." 


APPENDIX 


201 


CHAPTER   XII 
APPENDIX:     THE  EXORDIUM 

The  Exordium. — This  is  the  least  important  part 
of  a  discourse,  for  if  the  hearers  perceive  the  mean- 
ing of  the  subject,  and  are  prepared  to  give  it  an 
attentive,  and  also  a  favorable  hearing,  the  exor- 
dium may  be  dispensed  with.  The  excellencies  of 
introductions  are  mainly  negative.  Hence,  a  per- 
son is  not  inclined  to  commend  a  good  introduction, 
while  he  is  ready  to  condemn  a  bad  one.  An  in- 
troduction is  not  composed  for  its  own  sake,  but 
for  the  sake  of  the  subject  that  it  introduces.  Ex- 
cellence in  this  is  mainly  due  to  experience ;  be- 
ginners seldom  make  a  good  introduction,  while 
experienced  speakers  seldom  make  a  bad  one.  To 
enable  you  to  compose  a  suitable  introduction,  you 
must  have  a  distinct  view  of  your  subject,  your 
method,  and  the  end  you  wish  to  gain.  Hence, 
although  the  introduction  should  be  written  before 
the  sermon,  yet  it  should  not  be  written  till  you 
are  fully  prepared  to  write  the  whole  sermon. 

As  the  mind  may  be  favorably  or  unfavorably 
disposed,  either  by  the  information  it  possesses  or 
by  its  feelings  or  purpose,  there  are  two  kinds  of 
introductions — the  Explanatory  and  the  Concilia- 
tory. 

295 


296  SYSTEMATIC    HOMILETICS 

Explanatory  Introduction. — This  is  the  easiest, 
most  natural,  and  common,  when  a  Christian  con- 
gregation is  addressed. 

1.  You  may  explain  the  connection  in  which 
the  text  stands,  its  true  meaning,  and  its  suitable- 
ness to  present  edification.  If  you  take  only  one 
idea  out  of  a  text  in  which  there  are  several  ideas, 
it  is  due  to  the  text  and  the  latter  that  the  text 
be  explained,  and  that  the  points  that  you  do  not 
intend  to  discuss,  be  respectfully  waived.  Hence,, 
the  simple  explanatory  and  confirmatory  discourses 
generally  require  an  explanatory  introduction;  and 
they  will  very  well  bear  it.  If  this  is  taken  ad- 
vantage of,  these  discourses  may  be  as  expository 
as   desirable. 

2.  You  may  make  any  critical  or  exegetical  re- 
marks that  are  needed,  so  that  the  movement  of 
discourse  may  not  be  subsequently  arrested.  But 
these  remarks  must  be  brief,  and  you  must  not 
indicate,  at  this  stage,  the  use  you  intend  to  make 
of  them. 

3.  You  may  remove  objections  to  your  sub- 
ject which  may  spring  out  of  misapprehension  of  it. 

Conciliatory  Introduction. — This  respects  more 
the  person  of  the  speaker  or  hearer,  and  the  cir- 
cumstances of  time  and  place. 

I.  (a)  You  may  anticipate  and  remove  preju- 
dices against  your  theme,  or  your  manner  of  treat- 
ing it 

(b)  You  may  allay  unfavorable  feelings,  and 
gently  excite  such  as  correspond  to  the  spirit  of 


APPENDIX  297 

vour  sermon.  The  less  of  a  personal  nature  in- 
troduced the  better.  The  preacher  should  intro- 
duce his  subject,  not  himself.  The  Ancients  sought 
mainly  to  conciliate  good  will  to  themselves,  to 
prove  that  they  were  sincere  and  honest,  and  that 
they  had  made  no  special  preparation  for  speak- 
ing— and  thus  to  allay  suspicion.  If  a  preacher 
is  a  good  man  he  will  not  need  to  conciliate  good 
will  to  himself.  However,  to  a  stranger  preaching 
to  strangers,  the  introduction  is  of  vital  importance, 
as  from  it  they  will  estimate  his  qualifications  as  a 
speaker;  hence,  it  should  be  carefully  prepared. 

2.  The  style  of  the  introduction  should  be  clear, 
correct  and  simple.  People  are  calm  at  the  out- 
set and  thus  they  can  detect  defects.  It  is  a  great 
matter  that  they  should  see  that  the  preacher  knows 
precisely  what  he  intends  to  do.  This  will  secure 
an  attentive  and  respectful  hearing. 

3.  The  common  faults  of  introductions, 

(i)  Their  length.  Young  preachers  are  afraid 
their  matter  will  fail,  and  hence  they  introduce  what 
is  irrelevant.  This  is  a  great  mistake.  As  you 
can  calculate  on  only  a  limited  amount  of  patience, 
it  is  a  pity  to  use  up  much  of  it  at  the  beginning. 

(2)  Their  brilliancy.      Fine   figures   and   illus- 
trations should  not  be  placed  in  the  introduction, 
as  it  is  difficult  to  maintain  such  a  style  and  eleva 
tion. 

(3)  Anticipation  of  the  sermon  and  its  inter- 
est. The  discourse  may  be  impoverished  by  the 
introduction ;  and  the  matter,  method,  and  design 


298  SYSTEMATIC   HOMILETICS 

may  be  made  so  plain  as  to  deprive  the  sermon  of 
interest. 

(4)  Irrelevant  matter.  If  the  matter  be  fur- 
ther removed  from  the  views  and  feelings  of  the 
audience  than  the  subject  itself  it  clearly  cannot 
introduce  the  subject,  but  the  subject  might  in- 
troduce it.  This  is  a  great  mistake.  They  seek 
by  this  to  awaken  interest  in  the  subject;  but  the 
interest  in  this  case  is  frequently  away  from  the 
subject.  It  is  strange  how  far  some  will  wander 
till  there  is  difficulty  in  getting  back  to  the  sub- 
ject, while  a  good  introduction  is  lying  before  them. 

It  is  often  asked  when  the  subject  should  be 
announced.  In  confirmatory  discourses  the  sub- 
ject, when  stated  at  the  beginning,  is  called  the 
Proposition;  when  stated  at  the  end,  it  is  called 
the  Conclusion.  It  can,  if  need  be,  occupy  an  in- 
termediate space.  If  the  subject  is  a  difficult  one, 
it  should  be  stated  immediately  after  the  introduc- 
tion, which  should  prepare  for  it.  If  the  subject 
is — although  most  important — -very  simple,  it 
should  not  be  emphatically  stated,  or  it  should  be 
placed  in  a  new  point  of  view.  If  the  subjecf  is 
fitted  to  awaken  hostility — even  after  a  concilia- 
tory introduction — it  is  better  to  state  it  in  a  general 
way,  but  not  to  espouse  either  side  till  after  the 
arguments  for  each  side  have  been  canvassed.  Spe- 
cial prominence  should  be  given  to  points  in  which 
speaker  and  hearers  are  agreed.  Even  if  these 
are  not  of  much  account,  they  may  help  to  disarm 
prejudice  and  establish  pleasant  relations  with  the 


APPENDIX  299 

audience  and  procure  a  fair  hearing.  In  Simple 
Methods,  the  Heads  should  not  be  preannounced, 
as  it  is  not  necessary,  and  it  is  fitted  to  anticipate 
interest. 

The  Peroration. — -This  is  the  form  in  which  the 
discourse  is  terminated,  not  something  added  to  a 
complete  discourse.  It  requires  earnest  meditation, 
as  much  of  the  practical  effect  of  the  sermon  de- 
pends on  it.  At  the  end  of  an  impressive  sermon 
the  hearers  are  under  your  influence  and  they  ex- 
pect it  to  be  kindly  exerted.  If  this  is  not  done, 
a  painful  disappointment,  or  even  shock,  is  felt, 
as  if  no  practical  effect  was  produced,  or  as  if  all 
the  thought  and  excitation  were  thrown  away. 

1st.  The  whole  discourse  should  be  constructed 
with  a  view  to  its  termination.  Its  practical  aim 
should  secure  this.  It  is  a  mistake  to  neglect  this, 
or  to  leave  it  to  be  suggested  during  the  excite- 
ment of  delivery. 

2nd.  The  Peroration  should  be  directly  con- 
nected with  the  theme  of  the  sermon,  and  spring 
out  of  the  very  heart  of  it.  It  should  be  the  ap- 
plication of  the  body  of  the  sermon,  its  power  be- 
ing concentrated  on  one  point,  not  the  application 
of  the  last  head  or  argument. 

3rd.  The  peroration  should  be  specific,  and  ex- 
press so  accurately  the  spirit  of  the  sermon  that  it 
could  not  properly  belong  to  any  other. 

Several  kinds  of  peroration. — ist.  There  is  the 
recapitulation  of  the  leading  arguments  or  heads, 
followed  by  a  brief,   pathetic  amplification.     This 


300         SYSTEMATIC   HOMILETICS 

last  should  be  concise  and  vigorous.  It  suits  well 
many  argumentative  discourses  in  which  the  heads 
are  not  preannounced.  Their  concentrated  force 
is  felt  only  when  they  are  recapitulated, 

2nd.  There  are  inferences  drawn  from  the  body 
of  the  discourse.  This  is  a  natural  and  an  easy 
method.  It  is  suited  to  very  profound  subjects,  as 
the  Trinity,  God's  eternal  purposes,  His  omnipres- 
ence, etc.  The  inferences  must  be  practical  and 
homogeneous,  and  unity  must  be  carefully  pre- 
served. 

3rd.  There  is  that  which  consists  of  a  direct 
address  to  the  affections,  for  which  the  whole  ser- 
mon has  been  a  preparation.  This  requires  much 
taste  and  feeling.  It  is  suited  to  discourses  in 
which  some  duty  is  inculcated.  It  should  not  be 
long — in  all  cases  tediousness  and  feeble  repeti- 
tion are  to  be  condemned.  Do  not  promise  to  con- 
clude and  after  all  go  on  till  hearers  are  wearied. 
The  difficulty  of  concluding  a  discourse  is  gener- 
ally due  to  its  faulty  structure.  A  bad  discourse 
is  sure  to  retain  its  character  to  the  very  end.  Let 
your  last  words  be  some  sententious  saying,  or  some 
carefully  selected  passage  of  Scripture. 

EXTEMPORANEOUS   PREACHING. 

By  this  is  meant  preaching  without  writing.  It 
is  not  to  be  mistaken  for  preaching  without  ade- 
quate preparation.  As  an  extemporaneous  sermon 
must  be  constructed  on  the  same  principles  as  a 
written  one,  it  is  not  necessary  to  repeat  these  here. 


APPENDIX  301 

It  is  important  to  consider  this  at  present,  as  very 
many,  especially  young  persons,  are  inclined  to  it. 
Our  forefathers  seldom  attempted  it  and  they  gen- 
erally failed  when  they  did  make  the  attempt. 

In  consequence  of  extempore  preaching,  congre- 
gations are  often  treated  to  sermons  that  are  quite 
empty,  having  neither  thought  nor  feeling,  but  in- 
coherent and  exaggerated  statements,  and  also  illus- 
trations when  there  is  nothing  to  illustrate.  This  is 
a  great  evil.  Some  consider  it  an  evidence  of  faith 
on  their  part,  and  of  divine  help.  But  there  is  no 
room  for  faith  in  the  matter,  if  God  has  not  prom- 
ised to  help  men  who  will  not  study,  and  to  com- 
pensate for  their  ignorance  and  indolence.  Were 
God  to  do  so  it  would  be  contrary  to  all  his  other 
dealings  with  His  creatures,  so  far  as  we  know, 
Besides  the  perfection  of  such  faith  would  be 
vacuity  of  mind  and  ignorance.  What  I  have 
mainly  in  view,  at  present,  is  to  show  the  true  na- 
ture of  the  only  extemporaneous  preaching  that 
is  worthy  of  the  name;  to  show  what  rare  and 
high  attainment  it  is ;  and  also  the  great  and  per- 
severing labor  that  it  demands.  It  may  be  said 
that  there  is  another  point  in  which  an  extempor- 
aneous sermon  differs  from  a  written  one,  which 
is  that  it  is  not,  and  indeed  cannot  be,  read.  But 
this  is  not  an  essential  distinction,  it  is  a  mere  ac- 
cident, as  the  great  majority  of  written  sermons, 
especially  in  Presbyterian  churches,  are  not  read. 

It  may  be  well,  then,  to  consider  whether  writ- 
ten sermons  should  be  read  or  spoken  from  mem- 
ory.    So   far  as   I  know,  all  the  great  statesmen 


302         SYSTEMATIC   HOMILETICS 

and  orators  of  ancient  times  delivered  their 
speeches  from  memory.  Cicero  frequently  repre- 
sents a  good  memory  as  an  indispensable  qualifica- 
tion for  an  orator.  And  instead  of  granting  in- 
dulgence to  persons  whose  memory  was  supposed 
to  be  defective,  he  insisted  that  it  should  be  dili- 
gently cultivated.  He  maintained  that  every  fac- 
ulty that  we  possess  is  susceptible  of  higher  cul- 
ture. Hence,  the  Ancients  had  various  systems 
of  mnemonics.  There  are  still  traces  of  this  in  com- 
mon language.  Thus  persons  speak  of  one  thing 
in  the  first  place  and  of  another  in  the  second 
place,  plainly  taking  advantage  of  locality  to  aid 
the  memory.  Orators,  we  are  told,  borrowed  local 
allusions  from  their  own  dwellings  with  which 
they  were  familiar. 

It  is  not  long  since  congregations  would  not 
tolerate  reading  in  the  pulpit.  They  spoke  with 
ridicule  of  preachers  who  prayed  publicly  for  the 
direction  and  help  of  the  Holy  Spirit  in  preaching, 
while  all  they  intended  to  say  was  lying  in  MS. 
on  the  desk  before  them.  There  is  no  doubt  that 
reading  sermons  is  not  popular.  Hearers  say  that 
the  manuscript  is  like  a  wall  between  them  and  the 
preacher,  that  the  preacher  looks  at  his  paper,  not 
at  them.  Hence,  too,  the  fascination  of  the  speak- 
er's eye,  of  his  natural  voice  and  of  his  countenance 
illuminated  by  the  influence  of  his  subject,  are  en- 
tirely lost.  Thus  reading  sermons  is  clearly  not 
acceptable.  One  great  thing  in  reading  sermons 
is  the  security  that  it  affords  that  they  are  studied. 


APPENDIX  303 

It  is  thus  clear  that  if  sermons  to  be  acceptable 
must  be  spoken  from  memory,  and  if  all  sermons 
must  be  constructed  on  sound  rhetorical  principles, 
that  the  only  real  and  fundamental  difference  be- 
tween extemporaneous  sermons  and  others  is  that 
the   former  are  not   written. 

GENERAL  REMARKS: 

1.  (a)  The  subject  of  an  extempore  sermon 
must  be  thoroughly  matured.  If  not  there  will  be 
danger  of  making  great  mistakes,  that  cannot  be 
corrected.  This  is  indispensable  to  safety.  You 
may  suddenly  stumble  on  a  matter  that  you  wish 
to  ignore,^  A  single  word  may  lead  to  this,  and 
to  perplexity,  or  hesitancy,  at  least.  There  must 
be  a  clear  and  definite  end  constantly  in  view. 

(b)  You  must  have  an  outline  or  plan  as  per- 
fect as  possible,  and  this  carefully  written  out. 
Your  entire  reliance  must  be  on  your  plan,  and 
you  must  adhere  to  it  strictly. 

(c)  You  must  not  only  have  a  definite  end  in 
view  to  be  held  fast  in  the  mind's  grasp,  but  you 
must  also  see  what  should  be  the  salient  points  in 
the  sermon,  so  that  they  may  be  amplified,  and 
that,  too,  in  due  proportion. 

2.  You  must  have  your  mind  thoroughly  im- 
bued with  the  idea  of  the  sermon,  and  your  heart 
suitably  affected  by  it  and  towards  your  hearers. 
Very  much  depends  on  your  state  of  mind  at  the 
time  of  preaching.  No  effort  should  be  spared  by 
earnest  meditation  on  the  subject,  and  by  fervent 


304         SYSTEMATIC    HOMILETICS 

prayer  to  God.  to  have  the  mind  in  the  best  possi- 
ble frame. 

3.  To  obtain  adequate  resources  suited  to  ex- 
temporaneous preaching,  it  would  be  necessary  to 
study  a  great  deal,  to  read  extensively  and  to  ac- 
quire a  relish  for  the  illustrations  of  truth  with 
which  the  Bible  abounds.  Indeed,  preaching  ex- 
tempore tends  to  foster  this  relish,  and  also  sym- 
pathy with  our  hearers.  M.  Bautain,  a  distin- 
guished extemporaneous  preacher,  says  that  his 
experience  taught  him  that  the  greater  freedom 
there  is  maintained  as  to  the  wording  of  a  sermon, 
the  thoughts  of  which  are  well  prepared,  the  bet- 
ter it  will  be  for  the  speaker.  "Many  a  time,"  he 
says,  "have  we  made  the  attempt  to  mix  verbal 
preparation  with  extempore  speaking,  by  preparing 
an  exordium  or  peroration,  with  the  intention  of 
speaking  better,  or  in  a  more  striking  manner.  But 
we  have  never  succeeded  in  reciting  what  we  have 
prepared,  and  in  the  manner  in  which  we  have 
constructed  it.  Our  labored  compositions  have  al- 
ways missed  their  object  and  have  made  us  em- 
barrassed or  obscure.  Thus,  it  appears,  we  were 
made,  and  we  have  been  bound  to  follow  our  na- 
ture. In  such  matters  the  lesson  to  be  learned  is, 
to  turn  to  account  the  demands  of  nature,  which 
must  be  satisfied." 

ADVANTAGES     OF      EXTEMPORANEOUS 
PREACHING. 
I.     It  is   a  splendid  mental  discipline,  teaching 
you  to  master  your  own  subject,  and  Lo  take  in  at 


APPENDIX  305 

one  view  its  grand  outlines  in  their  correct  and 
graceful  proportion,  with  their  subordinate  parts, 
and  even  minute  details.  The  educational  value 
of  this  is  very  great,  indeed,  not  surpassed  nor 
even  equaled,  by  any  other  part  of  a  liberal  edu- 
cation. You  thus  acquire  a  kind  of  mental  rhe- 
toric which  is  independent  of  mechanical  aid.  To 
acquire  this  accomplishment  alone  would  more  than 
compensate  for  all  the  time  and  labor  spent  on 
systematic  rhetoric.  Well  did  Lord  Bacon  call 
rhetoric  "the  crown  and  glory  of  a  liberal  educa- 
tion." 

2.  The  acquisition  of  a  spoken,  as  distinguished 
from  a  written  style.  This  will  greatly  improve 
the  style  of  your  written  sermons.  To  this  distinc- 
tion Cicero  attaches  very  great  importance. 

3.  It  will  also  make  the  delivery  more  easy  and 
natural ;  while  it  need  not  detract  from  the  dignity 
of  one  who  speaks  as  an  ambassador  of  Christ,  and 
who  does  not  deliver  his  own  statements  but  the 
testimony  of  God.  Extempore  speaking  is  so  nat- 
ural that  it  favors  correct  elocution.  Besides,  hear- 
ers sympathize  with  a  speaker  who  neither  reads 
his  speech  nor  repeats  from  memory,  but  actually 
expresses  his  thoughts  and  feelings  at  the  time  of 
speaking. 

"No  man's  delivery  can  be  wholly  bad  if  he  have 
thoughts  to  utter  that  are  worth  the  uttering,  if 
he  be  master  of  the  thoughts — they  may  not  al- 
ways be  his — and  if  he  is  intent  on  impressing  his 
auditors.     The  extemporizer  is  commonly  more  ef- 


3o6         SYSTEMATIC   HOMILETICS 

fective  than  he  who  speaks  a  lesson  conned,  or 
speaks  from  a  manuscript,  simply  because  his  mind 
is  more  fully  occupied  with  the  thought  as  he 
gives  it  utterance.  I  say  commonly  more  effective, 
because  it  is  possible  for  at  least  some  persons  so  to 
cultivate  the  art  of  delivery  as  to  be  fully  as  effec- 
tive in  the  delivery  of  a  lesson  conned  as  they 
would  be  if  the  whole — thought  and  language — 
•were   their  own." — Alfred  Ayres, 

4.  A  far  higher  standard  of  efficiency  as  a 
preacher.  Not  to  speak  of  Augustine  and  Chry- 
sostom, — Luther,  Calvin,  Wesley  and  Whitfield 
seem  to  have  adopted  this  method.  But  these  ex- 
amples should  be  taken  with  due  caution.  The 
preaching  of  Chrysostom  and  Augustine  was  more 
expository  than  would  be  acceptable  at  present. 
The  preaching  of  the  reformers  was  more  exigeti- 
cal  and  controversial  than  would  be  suitable  now. 
Even  Calvin  supposed  that  the  chief  reformers  were 
men  who  were  specially  raised  up  and  qualified  by 
the  Holy  Spirit  for  the  great  work  entrusted  to 
them,  so  that  the  office  of  evangeHst  was,  for  a 
time,  restored.  While  Whitfield  and  Wesley  were 
eminent  preachers  they  were  rather  fitted  to  awak- 
en a  nation  sunk  in  spiritual  slumber  than  to  edify 
a  settled  and  fully  organized  congregation  at  the 
present  day.  However,  the  preaching  of  these  men 
shows  the  rhetorical  power  that  is  attainable  in 
extemporaneous  discourse.  But  when  we  think  of 
imitating  them,  we  should  bear  in  mind  that  they 
were  men  of  great  ability,  placed  in  very  peculiar 


APPENDIX  307 

circumstances.  In  fact  there  was  so  much  excep- 
tional in  their  case  that,  although  their  success 
may  show  what  is  attainable  in  extempore  address, 
yet  the  encouragement  it  furnishes  to  persons  in 
ordinary  circumstances  is  very  small  indeed.  I 
believe  that  their  popularity  and  usefulness  would 
be  adequately  accounted  for  without  much  refer- 
ence to  their  extemporaneous  method. 

"When  the  great  French  orators,  Bossuet,  Fene- 
lon,   etc.,   preached   extempore,   they   fell   not  only 
below   themselves   but   below   ordinary   preachers." 
Thus   extemporaneous   preaching  of  a  high  order 
has  been  attained  by  only  a  few  singularly  gifted 
men,  and  these,  too,   favored  by  circumstances  of 
time  and  place.    Rev.  A.  Barnes  adopted  this  meth- 
od successfully  after  the  sixtieth  year  of  his  age. 
But  he  had  been  a  lifelong  student  and  had  com- 
posed commentaries  on  the  most  important  parts  of 
Scripture.      Henry    Ward    Beecher    also    preached 
extempore    sometimes.      He    advises     ministers    to 
preach  a  third,  or  at  most,  two-thirds  of  their  ser- 
mons  extempore,  unwisely  adding  the   words,   "if 
they  can   preach  at   all."     An   eloquent   and   able 
New  York  divine  preached  thus  forty  years  ago. 
But  he   commenced  his    Sabbath   preparations    on 
Wednesday  morning  and  shut  himself  up  for  the 
remainder  of  the  week.     It  is  said  that  preaching 
without  writing  is  a  great  saving  of  time  and  la- 
bor.    This  needs  qualification.     It  is  a  saving  of 
time  only  because  you  can  construct  and  compose 
your  sermons  when  you  are  visiting  and  travelling, 


3o8         SYSTEMATIC   HOMILETICS 

or  performing  manual  labor.  It  is  no  saving  of 
memory,  as  it  is  as  difficult  to  remember  what  you 
have  constructed  in  the  mind  as  what  you  have 
written  on  paper.  Besides,  Cicero  justly  says  that 
a  retentive  memory  is  indispensable  to  an  orator. 
If  he  has  this  he  should  cultivate  it;  if  he  has  it 
not  he  must  acquire  it. 

5.  Ability  to  speak  when  called  on  suddenly. 
It  is  damaging  in  such  circumstances  when  a 
preacher  is  dumb. 

6.  Another  advantage  which  may  exceed  all 
others  put  together  is  that  of  preaching  your  writ- 
ten sermons  a  second  time  extempore,  after  allow- 
ing a  reasonable  time  to  elapse.  I  would  not  take 
the  old  notes  to  the  desk,  nor  would  I  seek  to  com- 
mit them  to  memory.  But  I  would  think  the  sub- 
ject over  and  lodge  it  in  the  mind,  and  seek  to  be 
duly  affected  by  it.  This  would  make  it  virtually 
a  new  sermon.  It  would  have  all  the  naturalness 
and  warmth  of  a  new  sermon.  It  would  have  sub- 
stantially all  the  charm  that  an  extempore  sermon 
can  possess.  Besides,  it  would  reveal  the  knowl- 
edge of  text,  and  the  main  plan  that  the  old  ser- 
mon had.  Thus  the  exegesis  would  be  correct  and 
also  the  subject;  all  else  would  be  new.  It  would 
thus  have  all  the  interest  and  power  of  a  written, 
and  also  of  an  extemporaneous  sermon.  Its  in- 
terest instead  of  being  impaired  would  be  doub- 
led, as  it  would  be  a  written  sermon  converted  into 
an  extempore  sermon,  possessing  the  good  qualities 
of  both. 


APPENDIX  309 

This  is  quite  reasonable.     It  would  be  a  shock- 
ing waste  of  time  and  labor    to    spend  much  of 
either  on  a  sermon  with  the  understanding  that  it 
shall  be  preached  only  once.     Besides,  adopting  my 
suggestion   would  make  your  preaching  more  ac- 
ceptable to  the  congregation.     Indeed,  it  is  but  a 
small  fraction  of  a  sermon  that  a  congregation  can 
understand  and  still  less  that  they  can  remember. 
When  I  hear  an  ordinary  sermon,  I  would  be  glad 
to  hear  it  preached  to  me  next  Lord's  Day.     You 
may  say  that  the  texts  would  reveal  the  repetition, 
but  you  can   find  the  same  text  in  two  or  three 
Gospels.      Devotional   texts   are   often   repeated   in 
the  Bible.    Moreover  I  have  shown  that  you  should 
preach  on  subjects,   not  on  texts.     I   speak   from 
very  many  years'  experience  when  I  say  that  the 
fears  referred  to  are  groundless.     Some  would  say 
that  you   can   repeat  your  sermons    by   preaching 
them  in  congregations  where  you  happen  to  be  a 
stranger.     But  what  I  endeavor  to  show  is  how  to 
preach  the  same  sermon  in  your   own   congrega- 
tion, or  at  home ;  not  only  so  but  to  preach  the  ser- 
mons in  such  a  manner  that  the  second  preaching 
of  them  shall  be  more  interesting  and  impressive 
than  the  first  preaching  of  them.     This,  in  course 
of  time,  would  double  the  value  of  your  written  ser- 
mons. 

I  wish  to  make  a  few  additional  remarks  on 
extemporaneous  preaching.  It  is  the  highest  ideal, 
in  my  view,  of  persuasive  preaching.  To  have 
something  of  great  importance  to  say  to  an  audi- 


3IO         SYSTEMATIC   HOMILETICS 

ence,  and  then  to  have  to  go  to  your  desk  and 
write  it  out  carefully,  and  afterwards  take  it  and 
read  it  before  an  audience,  must  be  a  circuitous 
process,  occasioning  a  great  loss  of  interest  and 
power  in  your  own  mind.  It  seems  unnatural.  Yet 
it  is  almost  dangerous  to  make  this  statement,  as 
students  might  be  led  to  preach  extemporaneously 
before  they  were  qualified  to  do  so.  Hence,  I 
would  indicate  that  to  preach  well  in  this  manner 
is  a  very  high  attainment,  demanding  much  and 
protracted  study  arid  very  high  qualifications.  A 
young  minister  should  write  one  discourse  a  week. 
This  would  secure  accuracy  in  thought,  precision 
and  force  in  expression,  and  facility  and  pleasure 
in  writing.  If  a  young  minister  adopt  the  extem- 
poraneous method  exclusively  before  he  has  care- 
fully formed  his  style,  and  acquired  ample  infor- 
mation on  the  subject  which  he  has  to  discuss,  and 
grasp  of  mind  and  ripeness  of  judgment  and  of 
religious  experience,  he  will  be  likely  to  fail  en- 
tirely in  the  ministry.  You  must  not  expect  to 
succeed  at  once.  Success  in  this  is  the  reward  of 
great  labor  and  indomitable  perseverance.  But  the 
success,  usefulness  and  pleasure  attained  in  even 
a  partial  use  of  this  method  will  more  than  com- 
pensate for  all  the  labor. 

"I  should  lay  it  down  as  a  rule,  admitting  of  no 
exceptions,  that  a  man  will  speak  well  in  propor- 
tion as  he  has  written  much ;  and  that  with  equal 
talents,  he  will  be  the  finest  extempore  speaker, 
when  no  time  for  preparing  is  allowed,  who  has 


APPENDIX  311 

prepared  himself  most  sedulously  when  he  had  an 
opportunity  of  delivering  a  premeditated  speech. 
All  the  exceptions  I  have  ever  heard  cited  to 
this  principle  are  apparent  ones  only !" — Lord 
Brougham. 

The  experience  of  Rev.  Dr.  R.  S.  Storrs,  of 
Brooklyn,  is  worthy  of  notice.  He  had  studied  a 
subject  very  thoroughly  although  he  had  not  writ- 
ten on  it.  He  was  unexpectedly  called  upon  to 
preach  in  the  Church  of  the  Pilgrims  and,  as  he 
had  nothing  prepared,  he  spoke  extemporaneously 
on  the  subject  referred  to,  with  such  success  that 
he  was  called  to  the  pastorate  of  the  church.  Im- 
mediately after  his  induction  he  preached  in  the 
same  manner,  but  failed  so  completely  that  he  did 
not  dare  to  make  a  similar  attempt  for  fifteen 
years.  After  this,  and  during  the  remainder  of  his 
long  ministry,  he  wrote  one  sermon  a  week  and 
preached  the  other  extemporaneously.  He  says  in 
reference  to  the  latter,  "I  would  not  have  any  one 
think  that  this  method  brings  any  saving  of  work. 
If  any  one  undertakes  to  prosecute  it  with  that  end 
in  view  he  will  inevitably  fail." 

Van  Oosterzee,  expressing  his  own  sentiments 
and  those  of  eminent  German  divines,  considers 
extemporaneous  preaching  intolerable  presumption 
and  hardihood. 

7.  But  there  is  an  advantage  of  extempore 
preaching  that  has  been  entirely  overlooked,  which 
is  that  the  method  of  it  which  I  have  explained 
will  so  discipline  the  mind,  and   so  cultivate  and 


312  SYSTEMATIC   HOMILETICS 

strengthen  the  memory  that  the  person  who  par- 
tially uses  it  will  be  able  to  deliver  his  written 
sermons  with  scarcely  any  conscious  effort.  This 
is  an  important  consideration.  It  shows  how  mem- 
orized preaching  or  written  sermons  and  extempore 
preaching  will  sustain  one  another  and  secure 
probably  the  highest  excellence  attainable  by  any 
minister. 

Speeches  connected  with  religious  meetings  are 
very  closely  related,  in  method  and  style,  to  ex- 
temporaneous preaching.  These  speeches  must 
have  a  subject.  If  there  is  not  this  there  is  noth- 
ing. But  the  subject  should  not  be  formally  enun- 
ciated, although  held  fast  by  the  speaker  as  his 
only  and  indispensable  guide.  It  should  be  intro- 
duced in  a  free  and  informal  manner.  The  suc- 
cessive parts  of  the  speech  should  be  gracefully 
rounded  off  somewhat  like  paragraphs.  The  junc- 
tures between  them  should  be  skilfully  and  grace- 
fully made,  but  easily  and  informally.  The  style 
must  have  less  rigidity  and  more  vivacity  than  that 
of  the  sermon.  Care  should  be  taken  not  to  make 
the  structure  of  the  speech  merely  a  frame  in  which 
a  series  of  descriptions  and  anecdotes  may  be  set. 
In  this  case,  there  is  properly  no  subject,  and  cer- 
tainly no  edification.  Speeches  should  never  be 
made  by  a  Christian  minister  merely  for  the  pur- 
pose of  excitation,  like  the  demonstrative  orations 
of  the  ancient  Sophists,  which  brought  speech-mak- 
ing, and  even  rhetoric,  into  merited  and  lasting  con- 
tempt.    The  peroration  should  be  as  easy  and  in- 


APPENDIX  313 

formal  as  the  introduction.  But  it  should  be  ef- 
fective, producing  a  decided  impression  or  impulse. 
But  this  must  not  be  merely  emphatic  repetition. 
The  idea  may  be  presented  in  different  aspects 
which  support  one  another,  the  whole  culminating 
in  a  climax  of  interest  and  power,  and  gracefully 
terminated  by  some  sententious  saying  or  maxim. 
(This  paragraph  is  abridged  from  a  book  on  elo- 
cution.) 

Studies  which  should  be  prosecuted  with  the  view 
of  obtaining  proficiency  in  Religions  Discourse. 

1.  A  person  should  acquire  a  good  nervous 
style  by  studying  the  higher  grammars,  by  read- 
ing good  authors,  and  by  correcting  severely  his 
own  compositions.  I  would  recommend  the  study 
of  Bain's  Rhetoric. 

2.  He  should  thoroughly  master  logical  con- 
cepts and  the  manner  of  discussing  them  in  either 
quantity,  and  also  the  various  kinds  of  arguments 
and  the  order  in  which  they  should  be  arranged 
with  the  view  of  excitation  and  persuasion.  It 
would  be  useful  to  study  McCosh's  Logic,  espe- 
cially his  discussion  of  concepts,  which  is  full  and 
clear,  and  also  his  explanation  of  judgments. 

3.  He  should  render  himself  familiar  wnth  the 
emotional  nature,  carefully  distinguishing  and 
classifying  the  feelings,  and  acquiring  skill  in  ex- 
citing, correcting  and  vitalizing  them.  It  would 
be  well  to  study  Edwards  on  the  religious  affec- 
tions, and  also  Sully's  Outlines  of  Psychology. 

4.  He  should  acquire  a  knowledge  of  popular 


314         SYSTEMATIC   HOMILETICS 

maxims,  with  the  view  of  popularizing  his  preach- 
ing. This  can  be  secured  only  by  reading  current 
Hterature,  associating  with  the  people  in  their  meet- 
ings and  in  their  homes,  and  thus  becoming  ac- 
quainted with  their  habits  of  thought,  feeling  and 
expression. 

PUBLIC  RELIGIOUS   SERVICE. 

Our  aim  at  present  is  to  indicate  how  the  unity 
of  the  whole  service  is  to  be  secured.  This,  it  is 
fully  admitted,  belongs  to  homiletics.  It  is  not 
enough  to  have  unity  in  the  sermon.  It  will  be  of 
little  use  if  it  does  not  pervade  the  whole  service. 
Indeed,  if  there  be  incongruity  between  the  sermon 
and  the  other  parts  of  the  service  this  will  be  pain- 
fully felt ;  it  may  defeat  the  preacher's  purpose ;  it 
will  also  show  the  want  of  a  definite  subject  and 
aim  in  the  preacher's  mind. 

I.  The  psalms  and  hymns  should  be  in  harmony 
with  the  sermon,  as  the  sermon  is  the  principal  or 
leading  part  of  the  service,  at  least  in  the  Presby- 
terian Church.  The  last  two  psalms  or  hymns  should 
be  specially  adapted  to  the  spirit  of  the  sermon. 
When  this  is  complied  with  the  congregation  will 
manifest  great  sympathy  with  the  purpose  of  the 
sermon.  This  will  be  specially  manifested  by  the 
heartiness  with  which  the  people  join  in  the  sing- 
ing. In  the  Presbyterian  Church  this  is  the  only 
part  of  the  service  in  which  the  voice  of  the  people 
is  heard.  It  is  a  great  matter  when  the  voice  of 
the  people  is  in  harmony  with  that  of  the  preacher. 


APPENDIX  315 

Of  course,  the  selection  of  suitable  tunes  is  sub- 
sidiary to  this.  It  is  partially  provided  for  in  the 
tone  of  the  hymns  themselves,  and  specially  in  the 
"Helps  to  the  use  of  the  Hymn  Book"  recently 
published. 

2.  The  portions  of  Scripture  read  should  be 
carefully  selected  to  suit  and  support  the  subject 
of  the  sermon.  Thus  your  subject  will  be  seen  to 
rest  not  merely  on  a  brief  text,  but  also  on  an  ample 
portion  of  the  Word  of  God.  The  divine  authority 
of  the  sermon  will  thus  be  emphasized.  Besides, 
suitable  feeling  subsidiary  to  the  subject  will  be 
excited.  If  remarks  are  made  on  the  passages 
read  they  may  secure  still  stricter  unity.  But  the 
remarks  should  be  brief  and  they  should  be  con- 
fined to  salient  points.  A  few  sentences  well  se- 
lected will  be  sufficient.  Elocution  should  not  be 
prominent  enough  to  be  specially  felt,  or  even  no- 
ticed. 

3.  The  prayers  should  be  generally  pervaded  by 
the  same  tone,  (a)  In  prayer,  the  divine  names 
should  be  used  sparingly,  with  the  deepest  rever- 
ence and  with  strict  propriety.  Sometimes  these 
names  are  used  merely  for  the  sake  of  emphasis. 
This  almost  amounts  to  profanity.  The  divine 
names  are  not  meaningless,  like  ours,  but  deeply 
significant ;  and  they  are  thus  used  in  Scripture. 
It  is  surely  not  suitable  to  pray  to  God  Almighty 
to  forgive  our  sins.  Forgiveness  of  sin  does  not 
depend  on  the  attribute  of  power.  Indeed,  it  is 
also  improper  to  use  the  verb  to  forgive  in  such  a 


3i6         SYSTEMATIC    HOMILETICS 

connection  at  all.  We  pray  to  Our  Father  in 
Heaven  to  forgive  our  sins ;  but  if  we  pray  to  God 
as  our  Lord  and  Judge,  we  should  use  the  word 
pardon,  not  forgive. 

The  distinction  between  the  names  Jesus  and 
Christ  should  be  respected.  Peter  and  Paul  ad- 
dressing Jews  proved  that  Jesus  was  the  Christ, 
i.  e.,  the  Messiah,  Jesus  is  our  Lord's  personal 
name;  Lord  and  Christ  are  His  official  titles. 
Those  who  address  the  Saviour,  or  speak  of  Him 
in  a  familiar  manner,  call  Him  Jesus.  Such  fa- 
miliarity is  not  becoming.  The  old  divines  were 
.wont  to  prefix  Lord  to  Jesus,  as  Paul  does  in  I 
Cor.  XI  :23, — "the  Lord  Jesus."  Reverence  should 
be  cultivated,  and  it  is  susceptible  of  culture,  as  it 
is  most  becoming. 

It  is  well  to  use  Scripture  language  in  prayer 
but  not  long  passages.  Enough  of  a  quotation  to 
suit  your  purpose,  but  no  more,  should  be  used.  If 
you  quote  at  too  great  length  you  will  scarcely  be 
able  to  retain  the  subject  of  your  prayer.  If  there 
is  reference  to  Scripture,  it  should  be  correctly 
quoted,  without  adding  to  or  taking  from.  Not 
only  so,  but  it  should  be  used  according  to  correct 
meaning.  It  is  not  correct,  for  example,  to  quote 
Isaiah  1 :5-6  as  if  it  referred  to  depravity,  when  it 
really  refers  to  punishment. 

The  various  topics  of  prayer,  adoration,  thanks- 
giving, confession,  intercession  and  prayers  for 
mercy,  and  for  the  Holy  Spirit,  etc.,  may  be  differ- 
ently arranged  for  the  sake  of  variety,  and  special 


APPENDIX  317 

amplification  of  topics  may  introduce  greater  va- 
riety and  Scripture  adaptation.  In  fact  these  two 
processes  may  secure  as  great  variety  as  desired. 
Devotional  ideas  should  be  grouped  under  the  top- 
ics to  which  they  belong,  and  not  permitted  to  stray 
in  confusion  through  the  prayer.  All  the  essential 
topics  need  not  be  repeated  the  same  day.  The 
principal  prayer  need  not  exceed  five  minutes. 

Prayers  should  be  specially  adapted  to  various 
occasions :  e.  g.,  sacraments  and  marriages.  But 
this  need  not  lengthen  the  prayer.  Our  forefath- 
ers, when  special  prayers  were  required,  were  in 
the  habit  of  adding  the  special  to  the  ordinary 
prayer.  This  took  place  especially  in  connection 
with  the  communion.  Whereas,  for  the  most  part, 
the  special  prayers  should  be  largely  substituted  for 
the  ordinary  prayers.  The  special  prayers  con- 
nected wath  marriage  and  the  addresses  to  the  per- 
sons concerned  should  be  carefully  written  out  and 
spoken  correctly  from  memory.  These  exercises 
should  be  brief,  well  composed  and  in  perfectly 
good  taste.  To  talk  in  a  careless  and  incoherent 
manner  in  connection  with  marriage  is  intolerable. 
Surely  there  ought  to  be  a  very  carefully  prepared 
address  and  prayer  connected  with  baptism.  This 
would  explain  the  nature  of  the  ordinance  and  lead 
to  its  edifying  observance.  Rightly  dispensed  it 
should  be  a  means  of  grace  to  the  congregation  as- 
sembled, as  well  as  to  the  parents. 

I  may  say,  speaking  from  experience,  I  have  al- 
ways used  carefully  prepared  addresses  and  pray- 


3i8         SYSTEMATIC   HOMILETICS 

ers  connected  with  these  two  services ;  and  would 
not  willingly  dispense  with  them.  They  are  con- 
servative of  the  solemnity  and  dignity  which  should 
characterize  religious  services. 

(b)  To  acquire  facility  and  excellence  in  pub- 
lic prayer,  we  should  meditate  on  the  prayers  re- 
corded in  Scripture,  and  also  on  devotional  senti- 
ments ;  we  should  addict  ourselves  to  secret  prayer ; 
we  should,  before  going  to  church,  meditate  on  the 
general  plan  of  the  prayer  we  intend  to  offer  up, 
and  seek  earnestly  the  help  of  the  Holy  Spirit. 
Why  should  we  study  carefully  what  we  intend  to 
address  to  our  fellowmen  and  never  think  of  what 
we  are  to  address  to  God  ?  The  Directory  for  Public 
Worship  at  the  end  of  the  Confession  of  Faith 
should  be  carefully  studied  and  mastered.  This  is 
an  excellent  directory  for  public  prayer  and  is  ad- 
mirably composed.  It  is  fitted  to  make  a  deep  im- 
pression even  when  studied  and  read  in  private. 
There  are  no  forms  of  prayer  in  it,  but  there  is  the 
most  edifying  matter  of  prayer.  It  would  be  most 
conducive  to  edification  were  ministers  to  study  and 
meditate  on  it  once  a  month.  It  is  a  rich  treasury 
of  devotional  matter.  It  is  a  great  loss  to  the 
Church  that,  although  its  ministers  in  general 
study  the  sermon  which  they  preach,  they  do  not 
study  the  prayers  that  they  of^er  up.  This  is  a 
great  defect  in  our  public  service.  Of  course,  there 
are  petitions  that  need  not  now  be  offered  up,  which 
had  a  peculiar  and  local  occasion  which  does  not 
now  exist. 


APPENDIX  319 

There  is  a  lamentable  want  of  confession  of  sin. 
This  part  of  pubHc  prayer  is  ahnost  entirely  omit- 
ted. Yet  a  prayer  book  is  not  the  proper  remedy 
for  it.  Dean  Farrar  believes  that  the  English 
Chuich  Prayer  Book  occasions  many  to  leave  their 
church  and  join  non-conformist  bodies. 

AS  TO  THE  APOSTOLIC  BENEDICTION. 

The  full  form  is  in  II  Corinthians.  If  it  is  used 
as  Paul  uses  it,  it  is  a  benediction.  If  it  is  used 
in  the  first  plural,  it  is  a  prayer.  Communion  and 
fellowship  are  never  used  in  connection  in  the 
Bible  ;  their  meaning  is  identical.  Ministers  should 
not  add  to  nor  take  from  the  benediction.  They 
should  not  substitute  for  it  the  priestly  benediction 
in  Numbers  VI.,  nor  Hebrews  XIII  -.20-21.  If  they 
do  not  like  the  Apostolic  benediction  they  may 
conclude  with  a  short  prayer.  The  benediction  is 
very  full  in  Import  and  addressed  to  all  the  persons 
of  the  Blessed  Trinity. 

4,  Pulpit  announcements,  not  "intimations," 
should  be  made  as  brief  as  possible.  Those  gener- 
ally made  are  too  numerous  and  distracting ;  and 
they  reveal  an  amount  of  machinery  quite  incom- 
patible with  the  simplicity  of  the  Apostolic  Church. 
If  such  notices  must  be  given,  they  should  be  print- 
ed and  then  posted  in  the  vestibule  of  the  church. 
Unsuitable  announcements  should  be  entirely  re- 
jected. Short  announcements  of  strictly  religious 
services  should  be  given,  and  also  of  congregational 
affairs ;  but  those  of  services  conflicting  with  your 


320         SYSTEMATIC   HOMILETICS 

own,  and  of  persons  and  things  of  which  you  know 
nothing,   should  be  decHned. 

5.  Unity  and  the  same  tone  should  pervade  the 
whole  service.  This  will  maintain  interest  and 
produce  a  decided  impression.  On  successive  Sab- 
baths you  will  thus  have  not  only  new  sermons  but 
also  new  services. 


Princeton  Theoloqical ,  Seminary  Ub^^^^ 


1    1012  01246  8189 


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